
f 



Class 

Book 




.f-H 




COPYRIGHT DEPOSIT, 












The University of Chicago Publications 
in Religious Education 


EDITED BY 

ERNEST D. BURTON SHAILER MATHEWS 
THEODORE G. SOARES 


CONSTRUCTIVE STUDIES 



Pauly Son of Kish 


THE UNIVERSITY OF CHICAGO PRESS 
CHICAGO, ILLINOIS 


THE BAKER AND TAYLOR COMPANY 

NEW YORK 

THE CAMBRIDGE UNIVERSITY PRESS 

LONDON 

THE MARUZEN-KABUSHIKI-KAISHA 

TOKYO, OSAKA, KYOTO, FUKUOKA, SENDAI 

THE MISSION BOOK COMPANY 


SHANGHAI 

















































THE VICTOR 
(See page 55) 





Paul , Son of Kish 


By 

LYMAN I. HENRY v 




THE UNIVERSITY OF CHICAGO PRESS 
CHICAGO ILLINOIS 











'SSt.sos 




Copyright 1923 By 
The University of Chicago 



All Rights Reserved 


Published September 1923 



Composed and Printed By 
The University of Chicago Press 
Chicago, Illinois, U.S.A. 


OCT -6 *23. 


(C)CU759406 




To My Son 




FOREWORD 


The experiences, sacrifices, and achievements of Paul, 
if appreciated by us, create a desire for more intimate 
knowledge of his preparation and equipment. 

In this story the life of Saul of Tarsus, historically 
reconstructed, has been harmoniously blended by the use 
of fiction with the accounts of his life given in the New 
Testament. 

In matters of customs, manners, and conditions, as 
well as in the use of important dates, the generally recog¬ 
nized historical authorities have been faithfully followed 
to aid in giving correct impressions. 

Imagination, within historical bounds and probabil¬ 
ity, has supplied the restoration in the early part of 
Saul’s life, and in the interims between later events. 
Interpretations of vital Scriptures by recognized scholars 
have not been violated, nor have recorded events been 
taken out of their settings. Events in Paul’s life have 
been selected for continuity of the story, not for histori¬ 
cal exegesis. 

The admonition of Paul and Barnabas to the citizens 
of Lystra, “We also are men of like passions with you,” 
has been the textual authority for presenting Paul human¬ 
ized—the wholesome, courageous, and lovable man. Not 
only is he a man’s man but also, by analogy, he is a boy’s 
boy. In his time he spoke in terms understood by both 
young and old. His life, reproduced in his environment, 
interests the student of development and the admirer of 
his achievements. 


IX 


X 


FOREWORD 


Scenes and characters have been supplied by inven¬ 
tion in an effort to realize, in narrative form, the vivid 
personality of Paul. His marriage to Tabitha qualifies 
him to become a member of the Sanhedrin; the adapta¬ 
tion of the legend of Thekla gives the customs and reli¬ 
gion of the East, and the effect of his teachings; David, 
as a younger brother, supplies the necessary funds until 
the loyal brothers of Macedonia send relief to Rome; 
and Alexander, the coppersmith, as the wandering Jew, 
personifies the opposition to Paul. These and similar 
liberties, easily recognized as inventions, are merely aids 
in the visualization of the dramatic and interesting 
incidents in Paul’s life. 

It is impossible to make specific acknowledgment of 
the many able writers on the life and letters of Paul 
whose books have been helpful and influential in the 
composition of this story. 

To Dr. Shirley J. Case, Professor of Early Church 
History and New Testament Interpretation in the Uni¬ 
versity of Chicago, I am so deeply indebted that the 
expression of my sincere thanks to him in no sense dis¬ 
charges my obligation. With his scrupulous fidelity to 
historical accuracy and with his thorough knowledge of 
the period and events at the foundation of this story, he 
has advised and criticized generously and sympathetically 
to the end that, in this freedom of romantic reconstruc¬ 
tion, no erroneous use of known facts and incidents would 
be permitted. In appreciation of his generous labors 
changes have been made to conform to his learned sug¬ 
gestions. 

Paul the man! Irresistible! Incomparable! 


FOREWORD 


xi 


His preparedness; the intensity of his life; his 
unswerving devotion to Jesus; his incalculable influence 
through the centuries to our day; the depths of his 
mysticism; his strong personality creating loyal friend¬ 
ships and exciting bitter animosities; his fearlessness, 
integrity, loyalty, and zeal; his keen sense of justice; 
his sweet reasonableness; and his exalted spirituality 
have inspired and will inspire unnumbered generations 
of men. 

To visualize Paul and his heroically sacrificial life in 
terms of human experience as “a man of like passions 
with us,” thoroughly equipped, has been the impelling 
motive in writing this story. 


Lyman I. Henry 





























/ 





CONTENTS 


PAGE 


Illustrations .xv 

Part I. A Youth in Tarsus 

CHAPTER 

I. Schools and Tent-Making. 3 

II. Mark Antony’s Gift.17 

III. Staying to the End.26 

IV. Roman Envy.33 

V. The Will to Win.41 

Part II. In Jerusalem 

VI. Up to Jerusalem.59 

VII. Gamaliel’s School.73 

VIII. The Passover . x .82 

IX. Early Services.90 

X. Azel’s Vision.95 

XI. At Gamaliel’s Feet.98 

XII. Accepting Responsibility .no 

XIII. Facing Opposition.115 

Part III. A Rabbi in Tarsus 

XIV. The Family Circle.123 

XV. Wooing Tabitha.130 

XVI. A Lover-Husband.142 

XVII. The Passing Years.151 

Part IV. The Valley of Shadows 

XVIII. The Mourner.157 

XIX. The New Way.161 

XX. Stephen’s Defense.169 

XXI. The Law Votes.175 

XXII. Ruthless Zeal.181 

XXIII. Testimony of Neighbors.185 

XXIV. Darkness to Light.191 

• • • 
xm 




























XIV 


CONTENTS 


Part V. Meditation and Preparation 

CHAPTER PAGE 

XXV. In Arabia.199 

XXVI. Rejected oe Men.208 

XXVII. Learning Patience.215 

XXVIII. A Busy Salesman.225 

XXEX. Antioch Calls.231 

XXX. Relief of Famine.236 

Part VI. Herald, Leader, Martyr 

XXXI. Antioch in Pisidia.245 

XXXII. Thekla of Iconium.253 

XXXIII. “Joint Heirs”.264 

XXXIV. Athens and Corinth.275 

XXXV. Ephesus.283 

XXXVI. Plots That Failed.289 

XXXVII. Felix Trembles.298 

XXXVIII. To Caesar.309 

XXXIX. Busy in Chains.317 

XL. Born a Gentleman.322 

XLI. Again in Prison.329 

XLII. By the Ostian Way.341 

Index.351 


















ILLUSTRATIONS 

By Louis Grell 


The Victor. 

I Know That You Believe 
I Come Quickly . 


♦ 

1 


. Frontispiece 
. facing page 312 
. facing page 338 


Map . 


facing page 242 






. 























. 



























































. 








PART I 

A Youth in Tarsus 

















CHAPTER I 

SCHOOLS AND TENT-MAKING 

The deep-water wharf in ancient Tarsus was teeming 
with activity. An Alexandrian grain ship being unloaded 
would receive a returning cargo. Freight was being 
assembled for another ship that was discharging military 
stores and soldiers from Rome. Bundles of spices, of 
dried fruits and of rare loom fabrics were being unslung 
from the pack trains of camels and donkeys while the 
swarthy owners from the East opened the packages to 
display their property for sale and barter. Merchants 
from Alexandria and from Rome in great excitement 
carried on loud and passionate arguments with the vol¬ 
uble men of the desert who were schooled in bargaining. 

Two boys, about fifteen years of age, wandering aim¬ 
lessly along the cluttered wharf, were closely watched by 
the desert-tanned owners of the merchandise lest curiosity 
might develop into appropriation. One of the lads, 
restless and undersized, was dressed in the blue-bordered, 
white garment affected by the Pharisees, while the other 
wore the somber robe of a Sadducee. 

They stopped in front of a large, good-natured, 
Roman soldier who was busy at the moment in directing 
other soldiers to gather the luggage and equipment of 
the military company for a long journey across the moun¬ 
tains. Because of youthful interest in military affairs 
the boys began questioning the soldier. 

“ What war is now going on ? ” asked the boy in white. 

“No war at all,” the soldier answered good-humor¬ 
edly, “but there have been bands of robbers in the moun- 

3 


4 


A YOUTH IN TARSUS 


tains taking toll from caravans; and Rome not only 
rules but protects all her Empire. What is your name ? ” 

“My name is Saul/’ the boy in white replied. . 

“Then you are a Jew, and surely this other boy looks 
like a Jew,” said the soldier, laughing. “But he is 
dressed differently.” 

“That is because I am a Pharisee,” said Saul, and 
proudly pointed to the blue margin on his sleeve and gar¬ 
ment. “He is only a Sadducee.” 

“What is the difference?” The guard showed he 
did not care what the difference might be. “You are 
both Jews.” 

“There is a great difference,” replied Saul with impor¬ 
tance. “ I believe a whole lot more things than he does.” 

The soldier doubled over with laughter, “It is 
enough to be a Jew without having to believe more than 
any other who is a Jew.” 

Saul turned from the subject and picked up a heavy 
shield. 

“How do you use it ?” he asked. 

Putting the shield on his arm and using his short 
sword, the soldier went through his sword exercises. 
Then, with youthful inquisitiveness, Saul asked what 
the breastplate was for, and the soldier showed by strik¬ 
ing it with his sword that it would withstand heavy 
blows. Other soldiers came up and Saul, looking up at 
the sun and noting the time of day, told his comrade that 
he must go, but the Egyptian grain ship being unloaded 
attracted the boys. 

“The whole world comes to Tarsus,” said Saul, as 
the boys watched slaves carrying great jars of grain out 
of the ship to the wharf. 


SCHOOLS AND TENT-MAKING 


5 


“Yes, and the men of Tarsus go out to the whole 
world,” answered the Sadducee boy. “And some day 
when we grow up, we can go out in the ships.” 

“You ought to go to Nestor’s school, and you would 
meet boys from all over the world,” said Paul, very sagely, 
“and then you would know something about the world 
before you got into it.” 

“In ships,” said an Arab who had been standing near, 
“you will never see the fruits and flowers, nor hear the 
sweet songs of the birds along the Euphrates where my 
children are so happy that they do not want to come here 
with me.” 

The boys were listening eagerly, but Saul again 
turned to look at the sun. “I fear I am late now,” he 
said. “I must hasten to my father’s shop to my work 
and my lessons from my grandfather.” 

He left the wharf and ran down the long street, lined 
with booths on either side opening into the storerooms— 
past the dealers in food stuffs, the workers in wood—and 
wound his way in and out among camels and donkeys until 
he came to his father’s booth, in the upper part of the 
city. A dark Arab was dealing for a tent and after the 
manner of his people was telling Saul’s father of his 
country far in the East. 

“We do not have the narrow streets of a city like 
this, through which a man must fight his way among 
thieves who would rob and merchants who would cheat 
him. We follow our flocks and herds in the early spring 
up the clear, cold streams, as the melting snow retreats 
up the mountain sides, and they fatten without any other 
worry on our part except to keep away the wolves and 
beasts that hunger after them. Your tents are our 


6 


A YOUTH IN TARSUS 


homes, and they have lasted through many storms. It is 
a shame that we have to pay so much for them.” 

Saul was listening intently and his father turned to 
him, saying: 

“Do you think your task will be done if longer you 
listen in idleness ? ” 

Saul, shamefaced, hastened through the booth front¬ 
ing on the street into the workroom. His grandfather 
was seated on a raised part of the floor, sewing away at 
heavy tent cloth. In the room was a rude loom partly 
sunk in the floor, so that when the weaver went down 
into the pit to work he was seated almost level with the 
floor. Saul hurried to his place at the loom, and with 
his nimble fingers began the weaving of a coarse dark 
cloth made of goat’s hair and camel hair mixed. The 
grandfather stopped his sewing and came to Saul to 
examine his work. 

“This cloth must be woven so tight that it will turn 
the water until holes wear in the cloth,” he said, “and 
each strand must be beaten down in place and not left 
loose, as that is.” 

“If I am to be a tent-maker, why must I take time 
to weave?” asked Saul. 

“Because you must be able to make the cloth, if need 
be, and most of all you must know how to judge the cloth 
that you would buy,” replied the grandfather, as he 
went back to his station. He added, “Now weave with 
every strand a memory of the law. What is the law for 
false teachers?” 

“They must be stoned to death,” answered Saul 
briskly, as he worked the thread of the woof through the 
taut warp. 


SCHOOLS AND TENT-MAKING 


7 


“Nay, that is not such an answer as one of your fam¬ 
ily must give. You must give the words as I gave them 
to you. Now answer.” 

Saul began again, repeating in a monotone: 

“If your brother, your son, your daughter, 

Or the wife of your bosom, or your friend 
Shall entice you secretly, 

Saying, Let us serve other gods, 

You shall not consent unto him, 

Nor listen to him; 

Neither shall your eye pity him, 

Neither shall you spare, 

Neither shall you conceal him; 

But you shall surely kill him. 

You shall stone him with stones that he die; 

Because he has tried to draw you 
Away from the Lord your God.” 

“That is better. You are to become a rabbi, and 
you must not be careless in answering at any time what 
is the law.” The old man spoke harshly. “Even if 
your father does send you to Nestor’s school to learn 
many useless things, you must never be lax in the law. 
Rabbi Ben Arza sups with us tonight, and he will want 
to know what you are learning in the law.” 

During the afternoon Saul recited passage after pas¬ 
sage of the old Jewish law to his grandfather, who caught 
up every failure in the smallest detail. 

It is difficult to speak of the grandfather by name, 
because his name was seldom used. His age was revered, 
and it was with some regret that he submitted to the 
proper direction and policy of his son, Ben Hanan, now 
the head of the house. It was through no disrespect that 



8 


A YOUTH IN TARSUS 


he was referred to as the grandfather and not by his name, 
Azel Hanan; rather, it was a sign of the veneration in 
which Azel was held by his son’s family. 

Even while weaving the heavy tent cloth and reciting 
the Law of Moses, the alert Saul would steal a glance 
through the doorway to see the customers coming in, 
some with their young sons who were seeing for the first 
time the city life of Tarsus. 

Late in the afternoon Ben Hanan carried the goods 
displayed in the booth into the storeroom back of it, 
barred the door and passed through the storeroom into 
the workroom where Azel and Saul were engaged. While 
undemonstrative, Ben Hanan critically examined Saul’s 
work and analyzed his conduct. He stopped at the loom 
to inspect his son’s weaving. His eyes feasted on the 
lad continuing industriously at his work. Then Ben 
Hanan called attention to the fact that it was near time 
to dine and led the way into the living-rooms adjoining, 
where they were as affectionately greeted by the mother 
and children as if they were returning from a long journey. 
The six-year-old younger son, David, of whom Saul 
was very fond, rushed into his father’s arms and was 
lifted up and given the usual kiss. The little sister, 
a babe in arms, was taken from her cradle and kissed 
and tossed by all in turn, from the grandfather to 
Saul. 

Deborah, Ben Hanan’s wife, a sweet, motherly little 
woman, flung her arms about Saul, saying: 

“How is my Greek boy tonight? Does Nestor’s 
school worry you?” 

“It is interesting and easy to me,” said Saul. “I 
have a great advantage over the other boys, for they only 


SCHOOLS AND TENT-MAKING 


9 


know what they learn there, while I have the schooling 
at home and with Ben Arza. Still, interesting things 
do come up, dear little mother.” 

“Have you found anything better than we know?” 
asked Ben Hanan, coldly. 

“Not anything to take the place of what I know and 
believe, but it is interesting to find out what other people 
believe, also what they think.” 

The evening meal was already placed on a mat spread 
on the floor, and was contained in two or three large 
wooden bowls into which all the members of the family 
reached for their food; but before sitting down to the 
meal, a curious ceremony was performed. Each in turn 
washed his hands in water poured from a small pitcher 
by some other member of the family. A basin at the side 
of the room was used for the purpose. 

In the midst of the meal Rabbi Ben Arza came in. 
He too washed his hands over the basin, in water poured 
for him by Saul, after which he joined in the eating. 
His meal was soon finished and he began questioning Saul 
sharply, while the old grandfather anxiously considered 
the boy’s answers. 

“So bright a scholar as is this boy,” said the rabbi 
finally to Ben Hanan, “should not, in my judgment, be 
tainted with heathen learning, and least of all should he 
be led away by their athletics.” 

“In that you are mistaken.” The father spoke with 
finality. “Otherwise he would become a rabbi only to 
his own people; but if he is well taught and if he is faith¬ 
ful as has been his family for many generations, he will 
be a teacher among the Greeks and other people, to 
bring them to see our religion.” 


IO 


A YOUTH IN TARSUS 


“But the waste of time on games and feats of skill,” 
the rabbi was shaking his head dolorously, “is not the 
part of a Hebrew.” 

“Our laws are for health and strength,” said the father 
with some animation. “If he can improve his body and 
gain in strength, as a Jew he is entitled to it.” 

Looking around, the rabbi discovered that the grand¬ 
father was sleeping, his head having dropped on his 
breast. Ben Hanan went to the old man, gently lifted 
him to his feet and led him to a mat at the side of the 
room, where he lay down for the night. The rabbi left, 
and the whole family soon distributed themselves on 
mats for sleep, wearing their clothing as was customary. 

In the morning Saul questioned his father about what 
the rabbi had said. 

“Is it wrong for me to learn about the history of all 
people and about their gods ? ” he asked timidly. 

“Not if you are strong, but dangerous if you are 
weak.” The father paused and then said impressively, 
“If I thought that a son of Ben Hanan was so weak that 
taunts, ridicule, or boasts would make him doubt, I 
would not carry out your dedication to become a teacher. 
Unless you can make a record in that school, you shall 
stop.” 

“I can keep up with all in the lectures.” Saul looked 
up in fear to his father. “But the director of athletics 
discourages me because of my size.” 

“Keep the pride of your race in your heart. You 
are of the family of Benjamin, not a weakling. Find 
your own place. Come home early, for I want you to 
take up tent-making.” 

“Iam through with weaving ? ” Saul asked with joy. 


SCHOOLS AND TENT-MAKING 


ii 


“Not through. I said you would take up tent- 
making.” The father spoke severely. 

Saul hastened to the school. The lecture-room was 
a spacious hall with graceful, fluted pillars supporting 
a high ceiling of thin slabs of marble through which the 
sunlight streamed in soft rays. In places where the 
light fell to best advantage were many statues, some of 
them reproductions of famous figures from the Acropolis 
in Athens, some the original work of sculptors who had 
gone out from Tarsus. Stone benches were provided 
for the students, and there was a stand on a slightly 
raised platform for the lecturer. Fifty boys about the 
age of Saul were waiting for the session to begin. 

Racially, as well as in their dress and manner, they 
represented many different nations. Each had his tablet 
of thin board, on the waxed surface of which notes were 
to be made with a stylus, since all their information came 
from the teacher and not from reading books. 

Saul came up to the group at the height of a discussion 
as to whose god was greatest. 

“Isis and Osiris are the greatest, for they unite all 
powers of female and male, and are the ancient gods of 
all the people who ever went out from the Nile country,” 
an Egyptian youth was saying. 

“Long before Egypt had any gods,” interrupted a 
young Persian, “Persia had and still has one god who has 
all power, and his name is Ormazd.” 

“I doubt if your gods are older,” said Gallio, a Roman 
youth, with a superior air. “At least none is so powerful 
now as Jove.” 

“ That is the way. Rome always claims everything,” 
exclaimed Lysander, a fine-looking Greek boy, laughing, 


12 


A YOUTH IN TARSUS 


“but Zeus is the most ancient and powerful, or Rome 
would not have adopted him under the name of Jove.” 

During this discussion Saul became very nervous and 
strove to restrain himself, but at last he burst out in a 
voice that commanded the attention of all: 

“There is only one God, and he is Lord of all.” 

The kindly old Nestor, who taught the youth in this 
school, had approached during the discussion and was 
listening unobserved. The others now turned on Saul in 
wonder and resentment. 

“He is only a Jew. His god never ruled over any 
people,” said Gallio, sneeringly. 

All the boys began to shout at Saul, but in the excite¬ 
ment Nestor made his presence known, and soon the 
boys were in their places on the stone benches, while 
Nestor took his stand at the pedestal to begin his 
lecture. All except Saul began writing on their tablets, 
but Saul’s brows were still drawn in a heavy frown, 
and his face did not lighten until Nestor announced his 
subject. 

“I had intended to speak on a different matter this 
morning,” said Nestor, placing a roll of manuscript on 
the pedestal, “but your controversy suggests a subject 
of vital importance to all people of every age. If you 
would profit by the knowledge of the gods, you should 
learn that the mature and well-drilled mind finds in the 
different names and attributes of the gods of different 
peoples the struggle of mankind to express its highest 
conception of spirituality. It is not alone the form of the 
god, not alone the statue that is of most importance; but 
the characteristics which the worshiper ascribes to his 
god are of vital importance. 


SCHOOLS AND TENT-MAKING 


13 


“ Whenever a nation has become satisfied with the 
attributes of its idea of a god, as expressed in a mere 
formula, and seeks no further knowledge of deity, no 
higher ideal, then a study of that nation shows invariably 
a decay in all the finer things which make up a high stand¬ 
ard of life among people. 

“ Whether it be Osiris, Ormazd, Jove, Zeus, Isis, 
Artemis, the attempt in the beginning is to express in 
the attributes of deity the best thought and the highest 
attained spirituality of those who devoutly desire the best 
possible; but this devotion must be directed to continued 
effort to express an increasing spirituality. While the 
Hebrews have never presented their deity in outward 
form, yet they have sought the one great fact that there 
is a final source of power and life in the attributes of 
Jehovah, their Supreme Spirit. 

“I would have you remember the words of Aratus, 
keeping in mind that the poet is using his local name of 
deity: 

“ ‘Zeus fills all the city streets, 

All the nation’s crowded marts; fills the 
watery deeps 

And heavens; every labor needs the help 
of Zeus, 

His offspring are we.’ ” 

The boys were rapidly writing while Nestor slowly 
recited the verse, except Saul, whose lips were moving as 
if repeating carefully several times what Nestor spoke. 
At the close the Roman pointed at Saul and said: 

“All have recorded the words of the teacher save the 
Jew.” 

“Your tablets will melt,” exclaimed Saul hotly, “but 
I have a Hebrew’s trained memory.” 


14 


A YOUTH IN TARSUS 


“Let us avoid bickerings/’ said Nestor quietly. “I 
have often praised the training of memory among the 
Hebrews. Saul, can you repeat the verse?” 

Saul stood forth and repeated the whole of the verse. 
Nestor followed him closely with smiling approval, and 
the other boys carefully read their tablets. When Saul 
had finished without a mistake, Nestor dismissed them 
for the gymnasium. 

The boys swept into the gymnasium in great tumult 
of shouting and shoving, and hastened to the dressing- 
room. Shortly they reappeared, stripped for the races. 
The director arranged the boys according to size, in groups 
of four, and started them in trial runs around the arena. 
Saul was in a group of small boys and came out easily 
ahead. The director then took the winners of each 
group and arranged them in new grouping. Again Saul 
was victor in his group. 

“This will be all the running for today,” said the di¬ 
rector. “Tomorrow I will select those to try for the finals. 
Put on the cestus and we will have a boxing lesson.” 

The boys ran to the supplies close at hand, and began 
winding for each other the strips of cloth about the wrist 
with many thicknesses over the hand, constituting the 
cestus for training—the equivalent of the modern boxing 
glove. Gallio went by himself and wound his own 
cestus. At call of the director they appeared in the 
arena, arranging themselves in pairs. 

“Can you box as well as memorize, you Jew?” said 
Gallio to Saul. 

“I will play the game with anyone in the game,” 
replied Saul quickly, and ranged himself opposite the 
Roman youth. 


SCHOOLS AND TENT-MAKING 


15 


“This is not a fair match in size,” said the director. 

“I am willing to take my chance,” Saul retorted, 
“because he challenged me.” 

The director laughed and said no more, but gave 
them a few lessons in leading and feinting, by example. 
He then stepped back and gave the signal for the many 
pairs of boys to begin boxing. 

All were in good humor and enjoying the sport. 
Gallio had a smile on his face. On account of his size, 
he had a longer reach which made it necessary for Saul 
to crowd close in, in order to land a blow. The director 
was watching this contest very closely. Saul received 
a blow on the jaw that staggered him. He recovered 
and came in closer to his adversary, receiving a blow on 
the temple that knocked him down. He started to rise, 
and the Roman jumped quickly to strike again, but the 
director’s practiced eye had seen what happened, and, 
leaping in, he caught Gallio’s right hand and held it 
while Saul rose. There was a bleeding cut over his 
eye. 

“Nay, I will hold this hand,” insisted the director, 
holding Gallio in a viselike grip. As Saul rose, the 
director examined his wound. 

“We will unwind this cestus,” said he, suiting the 
action to the word. Beneath a few folds of the cestus 
on Gallio’s hand, he found a slug of copper. 

“You are barred from the game, because you do not 
play it according to the rules,” cried the director savagely 
to the Roman youth. 

“Not so,” said Saul. “Strip off the slugs and make 
him box. I promise not to beat the air. I would win 
or lose honorably.” 


i6 


A YOUTH IN TARSUS 


The director smiled at Saul’s courage, and, following 
his suggestion, took another slug from the other cestus 
of the Roman. The boys gathered around to enjoy the 
contest. Having learned the danger of staying away 
from his opponent, Saul began the battle with fierce 
determination and close-in boxing. In wild excitement 
the boys cheered them on. In the rapid exchange of 
blows, Gallio tried to get away from Saul, but the latter 
followed him too closely, and finally the Roman received 
a blow which sent him down. Saul stood waiting till he 
rose. In a flash the Hebrew was again upon him, rain¬ 
ing his blows so fast that Gallio could do nothing more 
than try to protect himself; and he went down again. 
He lay still for a short time, and then, partly raising him¬ 
self, held up his hand in token that he was vanquished. 
Rising, he extended his hand in friendship, smiling at Saul. 

“I have learned one great lesson from you/’ he said, 
“to play the game according to the rules. Forgive me. 
Let us be friends.” 

“You only allowed an old prejudice of your people 
to rule you,” replied Saul, taking the proffered hand, 
while the blood trickled down his face. Then, smiling, 
he repeated the words of Nestor: 

“We must remember the words of the poet: ‘His 
offspring are wed” 

“Your spirit is greater than your body,” exclaimed the 
director in admiration, placing his hand on Saul’s shoulder. 
“You are not large enough to qualify for the boxing 
contests, but you may be able to enter the foot races.” 

“It is fine to strive to win,” said the director. “But 
it is great to be honorable in any sport. Tomorrow we 
will take our lesson in swimming.” 


CHAPTER II 

MARK ANTONY’S GIFT 

Early in the afternoon, Saul was seated by the side 
of his grandfather, learning how to make the broad, 
double seam. No word had been said by the grandfather, 
and Saul was deep in thought over the morning lecture. 
The controversy among the boys and Nestor’s generaliza¬ 
tions gave him deep concern as to the application of the 
Law of Moses. 

“ Does the law concerning stoning apply to Gentiles ? ” 
he asked. 

“If it did, we would have to give our full time to 
them,” replied the old man. “Our laws are for Hebrews 
who cannot be led away by those of another belief.” 

“Cannot other people find out God?” was Saul’s 
next question, which caused the grandfather to stop in 
amazement. Long he gazed upon the lad. 

“They might know him—all people are bound to 
know something of God,” he finally replied, and then 
with an impressive shake of his forefinger at Saul, he 
added, “But they cannot know how to serve him, to 
gain his favor, except they come within the law.” 

After a few moments of serious thinking, with idle 
fingers, Saul asked: 

“How did Abraham come to learn of God ? ” 

“That was different.” The grandfather’s fingers 
became idle in turn while he pondered his answer, pleased 
with the boy’s searching questions. “Abraham was an 
exceptional man who by his faith won favor, and it was 


17 


i8 


A YOUTH IN TARSUS 


revealed unto him. Then our father Abraham handed 
down the revelation to us. We have no more men of 
such sublime faith.” 

“But could there not be a man with as much faith as 
he had?” Saul persisted. 

“There might be; yes, there will be one day.” The 
eyes of the old man brightened and became set as if he 
had seen a vision. “So it is written; but it will be for 
some other purpose, for we now know God. Hasten 
with your work now, else you will make no showing for 
the day.” 

Both worked busily for a long time in silence, but 
between his stitches the old man would steal a searching 
glance at Saul. Then Ben Hanan, Saul’s father, came 
into the shop, and in scrutinizing the work done by Saul 
he noticed the bruise and the dried blood on Saul’s fore¬ 
head and temple. 

“Why this?” Ben Hanan touched Saul’s forehead 
and spoke severely. 

“It was at the games.” Saul was very busy with his 
work. 

“Tell me, for I must know.” The father’s hand upon 
Saul’s head turned the lad’s face up to him. 

Saul began to tell him about the boxing, and be¬ 
came so excited that he rose to his feet and went 
through the motions, showing how he was struck and 
fell; how the director had grasped the hand of the 
Roman and unwound the cestus, disclosing the hidden 
metal. 

“Brutal, brutal!” exclaimed the grandfather. “It 
comes from permitting him to go among those Gentiles. 
I oppose it.” 


MARK ANTONY’S GIFT 


19 


“Never mind that just now.” Ben Hanan spoke 
kindly to his father and turned again to Saul. “Tell me 
all. Surely that is not the end of the matter.” 

“It was not.” Saul forgot all fear of his father as he 
proceeded with the story of the contest. 

Ben Hanan, with all his austerity and dignity, forgot 
tradition, forgot his exalted idea of his son set apart as a 
teacher, and with flashing eye and sympathetic nod of 
the head followed Saul’s recital to where Gallio had 
extended his hand. 

“He seemed generous and honest in his offer to be 
friends.” Saul hesitated in embarrassment as his father 
stared intently at him, but went on as if forced to do so, 
“so I took his hand and we forgave each other.” 

“It is well, but we are Romans and not subjects of 
contempt for these patricians or their sons,” said Ben 
Hanan, drawing himself up proudly. 

“I know you have said that before, but I do not see 
how that can be,” said Saul. 

“Listen now to my father, and let it sink deep into 
your mind,” answered Ben Hanan. Then he turned to 
the old man, “Tell him the story.” 

The grandfather laid his work aside and with a fervor 
evidenced by his rapid and increasing gestures, plunged 
into his story. 

“Mark Antony, the triumvir, years ago established 
himself in Tarsus. As ruler of this section of the Roman 
Empire, he drew around him the great generals of the 
Far East. He did not drain the wealth of the provinces 
by taxation, but was generous with the funds that came 
to his hands. Finally, he sent word to Cleopatra, the 
merciless and resourceful queen of Egypt, ordering her 


20 


A YOUTH IN TARSUS 


to come to Tarsus and surrender her kingdom into his 
hands. Months went by, and he frequently heard of 
the great preparations that she was making to present 
herself in such state that she would appear as an equal 
and not as a vassal paying homage to her ruler. He 
thought to dazzle her with the glory of Rome’s eastern 
government and he aroused the interest of the whole city. 
Officers strained every effort to raise the funds needed; 
and some urged that a special tax be laid, some that the 
wealth of the Hebrews be confiscated—a plan which 
Antony refused, with his usual high-mindedness. 

“Many notables were gathering for the event, and 
it became a question of the city preserving the ancient 
fame of Tarsus.” 

The pride of the old man in his narrative had brought 
a glow to his cheeks and his thin form straightened with a 
momentary return of a vitality long passed. He continued: 

“I felt that the time had come for us to show our 
loyalty to Tarsus, and our appreciation of Antony’s 
impartial and liberal treatment. So, going among the 
Hebrew merchants, we raised a large sum for the com¬ 
pletion of beautiful structures already under way along 
the water-front and leading to the governor’s palace. 

“I want you to remember,” the old man stood in 
pride as he finished his story, “the candid courtesy 
with which Mark Antony, whatever his weaknesses, 
received us and our donation. In token of his apprecia¬ 
tion he sent to each of us who went before him a rescript, 
investing each of us, our children, and their descendants 
without limitation, with the full rights and privileges of 
Roman citizenship, establishing us forever as citizens 
of the Roman Empire.” 


MARK ANTONY’S GIFT 


21 


Lifting a heavy board in the dais on which he had 
been sitting, the old man took out a parchment carefully 
rolled in a piece of leather. 

“Always remember,” the grandfather said impres¬ 
sively to Saul, unrolling the manuscript, “ that you are 
a Roman citizen by birth, and that is the reason you have 
the Roman name Paulus. This was a gift, for he did not 
send it until after Cleopatra had appeared in all her bar¬ 
baric pomp and had shown herself impressed by the mag¬ 
nitude of the power of Rome. I shall never forget the 
gorgeous scene when her craft was rowed to the pier and 
she was led into the shade of the flower-crowned columns 
and along the glistening way to the steps of the palace. 
True, it was an evil day for Antony, yet the queen’s com¬ 
plete and gracious surrender to him was enough to turn 
the head of any man. Yea, even Solomon lost his judg¬ 
ment in the presence of such splendor.” 

As if ashamed of his pride, the old man took the parch¬ 
ment again from the hands of Saul and replaced it within 
the dais, immediately seating himself and beginning his 
work. The father returned to the front of the shop, and 
Saul too resumed his work, though in a dreamlike state, 
which lasted until the time of the evening meal. When 
Ben Hanan appeared again, with his usual austere man¬ 
ner, he carefully examined Saul’s work and found a place 
that had not been stitched carefully. 

“This must be finished before you eat,” said he, 
pushing his fingers through a place in the seam. “Would 
that be work of which our family is proud?” 

Saul seized the piece quickly and sat down to his 
task, and Ben Hanan followed the grandfather into the 
living-room. After the ceremonial washing, the mother 


22 


A YOUTH IN TARSUS 


asked after Saul, and almost tearfully pleaded with the 
father: 

“He is so young, so new at the work, that it seems 
hard to demand of him finished and perfect work, and 
I know that he is hungry.” She turned as if to call Saul 
in, but Ben Hanan laid his hand on her shoulder. 

“Do not let your affection spoil the lesson of duty, 
Deborah,” said he tenderly, and turned her again to the 
meal. She sat down obediently, but every little while 
kept stealing a glance to the door of the workroom. 

The family were nearly finished eating when the door 
opened and Saul came in brightly. He spoke to his 
father while pouring the water on his hands. 

“I finished that seam, and I am glad I did it now 
instead of waiting. I learned that I must watch my work 
and not take it for granted that I have done it right.” 

Ben Hanan exchanged a meaning glance with the 
mother. She looked admiringly at Saul and noticed the 
cut on his forehead. 

“What has happened?” she almost screamed in her 
fright. 

“Not much of anything,” answered Saul, glancing at 
his father appealingly. “It does not hurt.” 

“It is all right, Deborah,” the father assured her. 
“He has told me all about it. Some trifling thing that 
happened at the gymnasium.” 

“I am so afraid of the gymnasium,” said the mother, 
“and it may happen again.” 

“Do not worry,” said the father. “ It will not happen 
again.” 

The meal was finished, and the family were sitting 
about the room on rugs, when Eleazer, a neighbor, with 


MARK ANTONY’S GIFT 


2 3 


his wife and his little daughter, Tabitha, ten years of 
age, came in to spend a social hour. Eleazer and Ben 
Hanan were soon deep in conversation; the mothers were 
busy with their needlework and household news. Saul 
went to Tabitha, who was working on some dainty 
embroidery, sat down close beside her, and began teasing 
her in boyish bashfulness by pulling at the thread she 
was using. She resented it in mock anger and diverted 
his tormenting by being greatly concerned about the 
wound on his head. 

“How it must hurt!” she said, tenderly touching the 
wound. 

“Mother must not hear,” said Saul, leaning his 
head close to hers, “but in the boxing today a Roman 
boy struck me with a metal weight concealed in his 
cestus.” 

Tabitha’s interest in his story was far too great for 
needlework, and she dropped it in her lap while he told 
her all about the episode. They sat with mouths and 
ears close and talked in subdued tones. 

“Iam so glad that you forced him into a fair contest,” 
she said. 

“The director tells me I am not heavy enough for 
the boxing contest,” said Saul regretfully. 

“I am glad of it, though I know you would win,” 
said Tabitha. 

“Still, I have a chance to get into the foot races,” 
said Saul with a superior air, “but as you are a woman 
you will not be able to see them.” 

“Then I will hear all about it,” said Tabitha content¬ 
edly, “and I may hear of you when you go to school in 
Jerusalem.” 


24 


A YOUTH IN TARSUS 


“I want you to hear from me, so that we will know 
each other when I come back,” said Saul. 

“While I want to hear from you,” said Tabitha, 
coyly, “you will not care about us in Tarsus, for you will 
find beautiful maids in Jerusalem.” 

“There may be beautiful women there,” said Saul 
in very measured tones, leaning his head over closely to 
Tabitha and looking searchingly into her eyes, “yet I 
will come back to Tarsus; and I want a girl of this city 
for my wife.” 

Tabitha looked at him with wide-eyed gaze, then 
hurriedly picked up her work and bent her head near to 
it. At that moment Saul was called by his father. 

“Let us speak in Aramaic,” said Ben Hanan, “that 
we may not forget our mother-tongue. Saul, recite the 
ten words in our own language.” 

Saul recited for awhile, after which conversation 
became general. Rabbi Ben Arza came in and, without 
anyone rising, he took a seat among them. 

“If Saul be chosen for the races, I want you all to 
see the games,” said Ben Hanan to the men. 

“What foolishness,” said the grandfather, wagging 
his head, “for a Jew to enter an animal-like con¬ 
test!” 

“I do not know of any Jew who ever took the time 
to strive for the empty honors of these contests,” said 
the rabbi. 

“What profit,” asked Eleazer, “can there be in mind 
or purse to a Jew to compete ? ” 

“You are talking of mere custom among Jews,” said 
Ben Hanan, “but if a Jew be in the race you would like 
to see him win. That is the reason I have arranged for 


MARK ANTONY’S GIFT 25 

seats for all of us at the games, for I believe Saul will be 
in the races.” 

<( We may feel that we must go, because of your urgent 
request,” said the rabbi, “but if we can feel no interest in 
the contest, Ben Hanan, you must not be offended.” 

“Of course, of course,” Ben Hanan gave one of his 
rare smiles, which was more an expression of shrewd 
thought than of pleasure, “but if I am not greatly mis¬ 
taken, there is down deep in every Hebrew a sporting 
appreciation of the man who strives, and especially if 
he should win.” 

The visitors were rising to leave, and Saul went over 
to Tabitha and mischievously pulled out some of the 
stitches in the work she held in her hands. She snatched 
it away from him. 

“What is it you work on so carefully ? ” asked Saul. 

“If you win in the race,” she said sweetly, “some day 
I will let you see it.” 

The men and women lingered long in their parting, 
but at last the leave-taking was over. The lamps were 
extinguished after the mattresses were unrolled, and the 
family lay down to sleep. 


CHAPTER III 

STAYING TO THE END 

The sun was appearing along the high peaks of the 
Taurus Range of mountains to the north, bringing them 
out in sharp outline against the purple shadows to the 
west; the night fog was scurrying out to sea, while Saul 
hastened to the Greek school. He had in mind the 
questions he had been asking the grandfather and, while 
loyal to his training in the Law of Moses, he had a great 
desire to find out what were the views of the liberal and 
wise Nestor. 

There was often opportunity to ask questions. In 
that day of intellectual activity, the teacher believed 
that whatever question he might evoke from his students 
was an evidence of advancement and a key to the trend 
of thought to be directed. 

The first of the students to hail Saul was Gallio, who 
came to meet him. 

“I tore myself from the caressing arms of Morpheus 
this morning, 0 Jew,” said Gallio, with half-mocking, 
half-earnest speech, “to be here early, to know whether 
your injury was severe.” 

“It was not bad enough to rob you of your gentle 
slumber,” answered Saul, mocking in his irony, “for we 
Romans would bear much worse blows and not whine.” 

“We Romans!” said Gallio in surprise. “Has it 
made you beside yourself?” 

“Nay, be not anxious.” Saul still kept a haughty 
manner. “We are friends. You must remember that 


26 


STAYING TO THE END 


27 


I am a Roman citizen, but to call me a Jew is not offen- 
sive. 

“Is this a riddle ? If so, I do not know the answer.” 
The Roman spoke with more candor. 

“It is not a riddle, but a plain fact with which I 
charge your memory, along with the recollection of our 
friendship,” said Saul with emphasis. 

At this moment Nestor came in among the other boys 
assembled and walked over to Saul and the Roman. He 
placed his hand on Saul’s bare head and glanced at the 
tiny wound on his face. 

“A cut from some dull instrument, but not serious,” 
said Nestor, as if talking to himself, and then, as if for 
the first time noticing both boys, he added, “I am glad 
to see you boys in friendly conversation.” 

“Yes, we are friends, as much as may be,” said Saul 
with sly humor. “In the words of Aratus, ‘His offspring 
are we.’” 

“The words may have a thrust I do not understand,” 
said Nestor. 

“We know and mean to remember,” said Saul, and 
the Roman nodded assent. 

“O Nestor,” asked Saul, “how are we to find out 
the true words or who speaks them about the Supreme 
Being or Spirit?” 

“That is a difficult question,” replied Nestor, and the 
boys gathered around, for they knew that such ques¬ 
tions were likely to bring out the most interesting 
answers. “To refuse the weight of authority to great 
thinkers of this or any age is to cast adrift on an 
unknown sea in a starless night; and to follow blindly 
and implicitly any teacher would be as absurd as to 


28 


A YOUTH IN TARSUS 


try to become a seaman by living in a boat that is 
anchor ed.” 

“Then what is the solution,” asked the Roman, “if 
the gods are not to be trusted ? ” 

“I said nothing about doubting the gods,” answered 
the old teacher firmly, for he well knew the prejudices 
with which he had to deal. “ But no man can know what 
the gods approve, except he himself has earnestly tried 
to know the will of the gods. It finally comes to a ques¬ 
tion of every individual, for himself, determining and 
appropriating the knowledge and spirituality that shall 
control his life.” 

“What has been revealed is the end of revelation,” 
spoke up a young Greek. 

“Not so,” answered Nestor quickly, “else there would 
be an end to the joy of living. Even as we are all look¬ 
ing forward to a time when there will be a return to the 
Golden Age, or a new and better age, so we must be 
acutely sensitive to catch any revelation that may direct 
us to serve the coming-in of the better age. What I 
would impress at this time is that every man must think 
rightly for himself, which means that he must first know 
what the great thinkers have found out, what has been 
abandoned as useless in that thinking; and thus, holding 
fast to that which has been found substantial and eternal, 
he must strive to know more about the divine nature.” 

“Can we know what is right?” asked Saul. 

“Without question,” replied Nestor, “for in this 
exercise of the mind I am advising, a man should commune 
with his own soul and not yield to his selfish desires.” 

“How will we know what to accept or reject, save 
someone tell us?” persisted Saul. 


STAYING TO THE END 


29 


“No one can tell you in each instance what to accept; 
but it is the training of your youth and the courage of 
your mind in honest and unselfish investigation that will 
tell you, or, in short, that will reveal to you the highest 
and best things if you think on them.” Nestor indicated 
that the questions were at an end by going to his desk, 
and the boys began taking notes of what he was saying 
and reading to them. 

When school was dismissed, the boys again hurried 
to the gymnasium. In a garden near the gymnasium 
many young men were gathered, drinking wine and danc¬ 
ing with gayly decorated girls. The boys stopped near 
the entrance and looked on for a moment, watched by the 
athletic director, who stood farther down the street, 
frowning deeply. Gallio seized Saul’s arm and would 
have dragged him in, but Saul resisted, so the Roman 
went in alone. In a few moments he returned with a 
goblet of wine, which he urged Saul to drink, after which 
they would join the wild dance of boys and maidens 
who, with clasped hands, were circling around a foun¬ 
tain. Saul refused firmly and the group, except Gallio, 
made their way to the gymnasium. 

The director met them at the entrance and asked 
immediately, “How many went to the wine-garden?” 

“Only a few from Rome and Athens,” answered one 
of the boys. “They said it would make no difference 
to you if they missed a day.” 

“None to me, certainly,” replied the director, “but 
a great deal to them. An athlete must keep his body 
clean and fit to be a god.” 

The boys stripped for their exercises. Before begin¬ 
ning to wrestle they rubbed themselves with oil until 


30 


A YOUTH IN TARSUS 


their bodies glistened. They were in pairs and each was 
permitted to throw dirt and sand on his opponent, so 
that his hands would not slip. While wrestling a boy 
would seize a handful of dust and spread it on the body 
of his opponent. After wrestling they would look as 
if they had been daubed with mud to change their 
color. 

The wrestling was of two kinds: one, simply to grab 
and throw the other, the contest being decided by the 
first one down; while in the other style of wrestling, 
practiced chiefly by professionals, the object was to throw 
and hold the man down while defense could be made by 
blows. At this time the boys were engaged in the simple 
wrestling, and the director went up and down the line 
showing them how to grip and illustrating the art of 
catching an opponent unawares. 

After a short session at wrestling, the director 
arranged them for the racing contest. There were 
twelve boys, in squads of four, in the elimination contest. 
Saul was among the first four racers around the stadium. 
At the last turn to the home stretch he leaped forward 
with a desperate effort and, straining his energy to the 
limit, gained the lead and held it to the goal. There he 
dropped panting to the ground and watched the other 
racers come in at the finish, but soon recovered and 
eagerly stood up. 

“Now,” said the director, “all who would like to take 
a swim hasten to the pool.” 

All except two ran rapidly to the pool, while the direc¬ 
tor carefully watched their action. One of the boys who 
had remained asked him who would be chosen for the 
finals. 


STAYING TO THE END 


31 


“The boys who will be in the finals are among those 
who have gone to the pool,” answered the director. 

Both boys started to run, but the director detained 
them, saying, “It would not do you any good now, for I 
wanted to see who had the will to win, and therefore did 
not make it a condition that you should swim.” 

The director hastened to the edge of the pool and 
called to the boys struggling to outswim one another. 

“Do not struggle. Take it moderately, with a long, 
easy stroke.” 

Saul came alongside and the director spoke personally 
to him. 

“Swim low in the water, a steady, long stroke. Do 
not try to speed up, then your swimming will be of advan¬ 
tage to you if ever wrecked at sea. Slower; steady; 
recover easily from the stroke. That is better. This 
is not a contest, but a lesson for practical use.” 

The boys swam gracefully past and the director 
watched them carefully for some time, and then called 
them out. They passed him on their way out, and to 
each he spoke some word. 

“Do you feel wearied ?” he asked Saul, in a way that 
hinted he would think it only natural. 

“Not at all, now,” answered Saul. “Are we to run 
another race?” 

The director smiled and told the boys to scrape them¬ 
selves clean and meet him at the gymnasium. 

The boys applied to themselves and to each other 
the strigil, a common and very necessary instrument, 
inasmuch as they had no soaps with which to cleanse the 
body. The strigil was semicircular in shape, almost like 
a hand sickle or old-fashioned reaping hook, except that 


32 


A YOUTH IN TARSUS 


it was bent so as to form a channel with two edges, and 
the outer end was curved backward so as to conform to 
different parts of the body. The boys busied themselves 
scraping the oil and dirt from their bodies, and aided 
each other in scraping their backs. After they were 
dressed they lined up in front of the director. 

“This selection is made not only because of fleetness 
of foot/ 5 he said very seriously, “although that is neces¬ 
sary, but in consideration of the fine spirit and strong 
determination of the racer to run to his last breath, with 
his full strength conserved for the final trial. A foot 
racer is not a mere animal, but a thinker, who must be 
willing to sacrifice himself in the contest. He must have 
not only courage, but the will to win. I will now name 
those who will contest for the highest honors in the prin¬ 
cipal race. 55 

He named them over, and indicated that they step to 
the front as he called them. He first named two Greek 
youths, Lysander and Lysagoras, and a Roman, Grotius. 
Then he paused as if in doubt, looked at Saul, whose 
eagerness shone in his eyes, and motioned to him to take 
his place in front with the other three. 

“We have two Greeks, a Roman, and a Jew to compete 
for the hardest race, 1,500 pedes,” said the director, 
“and all have been selected on merit alone.” 

“You need have no fear,” said Saul. “If I win, not 
only will a Jew win, but also a Roman of Tarsus. 55 

The director looked on him approvingly, smiled, and 
the boys were dismissed. 


CHAPTER IV 
ROMAN ENVY 

Saul went home from the gymnasium in great excite¬ 
ment and told his father of his good fortune. Ben Hanan 
listened very quietly to his son’s account and seemed 
absorbed in deep thought. David danced about in glee 
and then ran out to the street to tell the other boys of his 
brother’s good luck. 

“If you win this race,” said Saul’s father after David 
had gone, “and if the rabbi will give you proper words of 
approval you may go with us to the feast of the Passover. 
You were dedicated at your birth to become a rabbi, 
and if you live up to the high resolves we have made for 
you, there may be a great name for you.” 

“ I know, father,” said Saul in quiet, boyish hesitation, 
“but I sometimes fear you have builded too much on me. 
People always pity me because I am small for my age.” 

“Let your mind tower over giants of strength, and 
you will be strong where they are weak,” said Ben Hanan, 
looking sternly upon Saul. “You must not allow any 
fault of body or mind, nor any number of voices to turn 
you from your purpose. Fix your goal; win it! Now 
go quickly to your work and your lessons with your 
grandfather.” 

In the workroom the old grandfather was leaning 
against the wall sound asleep. Saul started to speak 
to him, hesitated, and then, smiling on the old gentleman, 
sat down on a rug and began sewing the pieces of cloth 
together. 


33 


34 


A YOUTH IN TARSUS 


“Do you think to steal upon me unawares?” said 
the grandfather querulously, arousing from his sleep. 
“Do you try to make me think you have been working 
diligently?” 

“Not so, for I have been anxious to ask questions,” 
Saul replied. “Nestor said that all people were looking 
forward to a new time, a Golden Age to come; but I 
said nothing lest I should make a mistake.” 

“True enough, these people look forward to a time 
when morals will be better; and in truth their manners 
grow corrupt,” replied the grandfather, “but they have 
no such assurance as those of our faith, that the Lord 
will send us an Anointed One, a Messiah.” 

“Tell me who is to be the Anointed One,” said Saul. 

“That I cannot,” answered the grandfather, now 
busy with his work. “But we are promised by the 
prophets that a great and mighty one will come to us and 
lead us as victors over our enemies, and again Israel 
will sit among the nations of the world.” 

“Why do Jews scatter about the world?” Saul 
dropped his work. “Why do they work for other nations 
and not have the rule over even Jerusalem?” 

“There, now, you will become a Greek dreamer,* 
unless you sew those things into the mind stitch by 
stitch.” The grandfather pointed to the task and did 
not resume until Saul was again working. “Our 
fathers had to pay the penalty of violating the laws of 
God, and we were driven out many times. Besides, 
Jews have never learned how to submit in prosperity to 
one another, and therefore have failed in every attempt 
to make a strong government for themselves. They 


ROMAN ENVY 


35 


must learn from obedience to foreign rulers how to give, 
demand, and enforce authority. The pride of our people 
makes them poor in establishing any government among 
themselves. When the time comes, the Anointed One 
will lead us back to our country, and Jerusalem will 
become the seat of wonderful government.” 

“Then we have a definite promise of a mighty one ?” 
Saul asked. 

“Aye, the words of Isaiah are the words of the Lord— 
that the Prince Immanuel will come.” The old man 
dropped his work and looked away in a trance. “And 
because we Pharisees know that there is a resurrection, 
I long that I may be laid in a tomb in Jerusalem to 
rejoice in my spirit in that great Day.” 

“O grandfather!” cried Saul. “I have been chosen 
for the first four in the foot race on the day of the games.” 

“What nonsense!” The old man complained bit¬ 
terly. “To your grave there will be a mark on your 
brow of that brutal fighting. Sad days these! Our 
young men wear hats like the Greeks, fight like the 
Romans, and fill their heads full of the useless history of 
other nations!” 

“But you know,” Saul spoke with a superior air, 
“that I am to become a rabbi to win Gentiles to our 
faith, and I must know what they are taught to believe.” 

“Very absurd idea,” the old man spoke sorrowfully, 
“that you have to know what other people think about 
when your whole duty will be to tell them about God. 
I did not so train your father, Ben Hanan, but he thinks 
to make you powerful by racing like a Greek. Let 
us hope that you will not become a professional racer.” 


36 


A YOUTH IN TARSUS 


At that moment Ben Hanan came into the room and 
stood listening to the last words of the old man. He 
smiled pleasantly. 

“Let us rather hope,” he said, “that the boy will be 
an honor to us.” 

The father carefully inspected the work that Saul 
had done, while David, the younger brother, cuddled 
down beside Saul and waited in silence until his father 
had left the shop. 

“When are you going to play ball with me?” he 
asked as soon as the father had gone. 

“I am such a busy person that I can hardly say 
when,” said Saul, with the air of a man burdened with 
many affairs. “ In the mornings I must attend the school 
of Nestor and take my training in the gymnasium. The 
Roman and Greek boys have the rest of the day to them¬ 
selves, but I must do this work and get my lessons in 
the law from our grandfather, and take special lessons 
from Rabbi Ben Arza. You will find out when you are 
as old as I am how much harder is the task set for a Jew 
than for a Gentile.” 

“Yes, I know,” replied David, “for mother told me 
I must not tease you; but you know so much more about 
the game than the boys I play with.” 

“I would play this evening,” said Saul, touched by 
his little brother’s gentleness, “but I have to go for a 
special lesson with Rabbi Ben Arza. Tomorrow we 
will play, if you will get another boy, so as to make a 
three-toss game.” 

“I love my brother,” said David, throwing his arms 
around Saul’s neck and kissing his cheek in the simple 
custom of his people, “and some day, when you come 


ROMAN ENVY 


37 


back a rabbi, I will be doing this work for you.” 
Immediately he jumped to his feet and ran to the door, 
pulling from behind it a boy of his own age who had been 
waiting for him. “He will play with us tomorrow 
evening,” he shouted. 

“And we will learn the game so we can beat the other 
boys,” said the boy who had been in hiding. 

“It is a big thing for us,” said David as they went 
out, “for Saul is in the first four who run in the big 
race.” 

The room became quiet, and Saul began the recitation 
of the Law of Moses which his grandfather demanded of 
him. With patience and spirit he followed in what to 
many would have been a task, but which he mingled with 
the ambitions instilled by his father to become a teacher 
of his own people as well as the teacher of men who were 
not of his faith. He had come to believe that no other 
career could compare with this laid out for him to 
persuade men by his knowledge that faith in the God 
of Jews w r as more to be desired than the belief or mere 
acknowledgment of belief in the gods which he saw 
represented in the statues in the public places. 

In the cool shade of the court of the dwelling set 
apart for the sons of wealth sent from distant places to 
gather wisdom from Nestor’s school in Tarsus, mean¬ 
while, Gallio was holding forth to the three boys who, 
with Saul, had been selected to race for the honors of the 
first four. 

“I do not care much,” said Gallio, “for being shut 
out of the races by the director. These teachers are all 
right in their ideas of strict rules of conduct for you people 


33 


A YOUTH IN TARSUS 


of the East, but in Rome a man of public affairs must 
know how to mix with the pleasure-seeking men of wealth. 
I only cared to see the new dance which the girls of the 
wine-garden were giving.” 

“He seemed to fear that your dissipation would 
unfit you as a contender,” said Grotius. 

“I know their fears, but they do not know how strong 
we men of Rome are,” returned Gallio, as if pitying the 
director. “Neither women, nor wine, nor both can 
spoil any except some weakling that has come up from a 
freedman. My younger brother, Seneca, now in Alex¬ 
andria, went in for the rules and the philosophies when he 
was here, and now he is older than his father. He hopes 
to become a teacher of great men. He worships Jupiter 
and all the gods, but Mars and the emperor will be 
enough for me. I want a consulship in some place where 
life is worth living, away from the making of new rules 
of morality, and not too much knowledge of old ones.” 

“Very fine, for you,” said the Greek, Lysagoras, 
“but you may find out you are not strong enough to play 
that game. You lost your chance in the races because 
of the dancers.” 

“That was not a loss, but a gain.” Gallio laughed 
heartily. “You may yet be beaten by the Jew, Saul, 
and what could be more of a loss ?” 

“That is to be thought of,” said Lysagoras, “for he 
runs on his will after his legs have grown weak.” 

“You are even now beaten,” said Gallio. 

“Not yet,” said Lysagoras, “but I am thinking of his 
staying qualities in the elimination races, and I must 
confess he has the best chance to win of any of us, even 
if he is a Jew.” 


ROMAN ENVY 


39 


“Now listen to me,” returned Gallio. “I am not 
deceived as to his chances. I think he can win unless 
you boys use cunning. You are nearly as good as he is. 

“This race is three times around the spina of the 
arena, a little arena compared with our great Maximus 
in Rome. Now you, Lysander, spurt and take the inside 
at the start. Saul will come up to you and must try 
to pass at your right. You swing wide before you get 
to the north end of the spina, as if to swing around the 
metae there, but crowd him far out. This will give 
Lysagoras a chance to come in next the wall and swing 
wide for his turn after he has passed the metae, and to 
gain so as to be next the wall on the back course. Let 
Saul come up with him and start to pass on the outside. 
Then Lysagoras can spurt and again carry Saul out wide 
before he reaches the south end of the spina on second 
round, while Grotius will hug the wall and make a narrow 
turn, and be in the lead at the north metae. There 
you can make your turn to suit yourself, Grotius, and 
spurt for the white line at the end of the course.” 

“Would that be according to the rules?” inquired 
Lysander anxiously. Gallio gave him a quick look, as if 
to see whether he were recalling the boxing incident. 

“So long as there is no rule against it, and there is 
none,” Gallio said with authority, “there can be no 
way for the judges to give the race except to the one 
who first crosses the goal.” 

“But would it be honorable?” Lysander persisted. 
“Besides, by your plan no one but Grotius has a chance 
to win.” 

“You would better say that you know that without a 
plan none but Saul will win.” Gallio looked earnestly 


40 


A YOUTH IN TARSUS 


at each boy in turn and asked the question that decided 
them: 

“Would you not rather make some sacrifice than to 
have a Jew win ?” 

“Then let us agree,” said Grotius, “though I must 
say that Saul is as honorable as any of the boys I know. 
I will run the race as you say, even if it is not exactly 
the way I would wish to win.” 

“Neither would I suggest this plan,” said Gallio 
with seeming frankness, “were it not that he must be 
humbled. He likes to boast that he is a Roman, and 
here is a chance to make him feel that there is something 
more than title in citizenship. When I get my toga 
virilis upon my return to Rome, I will give my attention 
to making the rights of citizenship more restricted. 
Remember your pledges for the day of the festival.” 


CHAPTER V 
THE WILL TO WIN 

Saul’s life was a very busy one. True to the teach¬ 
ings of his people, he had learned a trade, the trade of 
his father, a tent-maker; true to the boasts of the Phari¬ 
sees, he had been instructed in the written law, as well 
as the traditions of his people, and knew the hope of 
resurrection. At that period of history, Gamaliel had 
achieved a reputation of being one of the great teachers 
in Jerusalem, following in the footsteps of another great 
teacher, Hillel. 

The historian Josephus states that there were “not 
fewer than three million” Jews gathered in Jerusalem 
during the feast of the Passover. They came from all 
parts of the world, the young men to see the Temple for the 
first time; the old men to see it for the last time, welcoming 
the possibility that they might pass away while in the 
city and be buried in some one of its historical tombs. 

For months before the pilgrimage the Jews arranged 
their affairs for this great event. The means of travel 
were varied. The swarthy dwellers of inland cities 
came in caravans, so that the roadways were lined with 
camels, donkeys, and foot travelers. The nations from 
which these devotees came arranged to meet the unusual 
demand for accommodations, including ships, and the 
general conduct of business had to be adjusted to await 
the return of pilgrims. 

Ben Hanan, because of his standing as a merchant, 
had been able to make ample provision along the route 


41 


42 


A YOUTH IN TARSUS 


for this most important journey. He would take with 
him his aged father, now growing feeble, but joyfully 
looking forward to seeing once more the beloved Jerusa¬ 
lem. Any friend who might suggest to the old man that 
he would scarcely be able to withstand the hardships of 
so long a journey received the confident reply that of a 
surety he would hold out to reach the city; and the return 
did not matter. 

One object of Ben Hanan’s ambition was to place 
his son Saul under the guidance of the wonderful teacher, 
Gamaliel, in order that a rabbi, trained and equipped, 
might take his place as a man of learning in competition 
with the teachers connected with the famous university 
in Tarsus. It was his purpose to make of his son a skilful 
teacher, who should defend and even proselyte for the 
faith of Jehovah; and to that end he must be thoroughly 
versed in all the reasoning and rhetoric of the finished 
scholars of Greece and Rome, in the Stoic and Epicurean 
philosophies, as well as in the subtle learning of his own 
people. 

With a look far into the future, Ben Hanan, from the 
little ceremony of dedicating Saul at his birth, had 
planned that this son should be schooled in all the learn¬ 
ing of other nations, and at the same time he should be 
imbued with the relentless zeal of the prophets for the 
Law of Moses. He had planned, too, that this favored 
son should not be spared the lessons of industry, and 
should be animated by the fixed purpose of his race to 
continue its course to bring the world into harmony 
with the revelations of the ages of prophecy. In short, 
his son must be not only a contender for his faith, but he 
must be possessed of all the polish of Grecian diplomacy, 


THE WILL TO WIN 


43 


together with full knowledge of the things that made a 
Roman citizen of value to his nation. 

Among the things which Ben Hanan desired for his 
son was the possession of a strong body. Though not 
of great stature, he must have well-trained muscles and 
be schooled in that co-ordination of mind and body 
accomplished by the specialists in Greek athletics. It 
was no foolish pride in him that would be satisfied by 
the victory of his son in the games, but he wanted the 
boy to have the confidence that would come from contest 
with others. He wished to take to Gamaliel a student 
capable, if the day should come, of becoming the diplo¬ 
matic leader of people far from the immediate influences 
of the Temple. Therefore, he greatly desired that Saul 
should be a winner in the games, in order that he might 
have knowledge of the people and the confident feeling 
of one who strives to win on his own merits. 

The day of the races came at the close of the course in 
the lectures. The young men would then return to their 
homes, some to the Far East, to feed the growing desire 
of knowledge among their people, just arousing “from 
the torpor of oriental life.” The Romans would return 
to their homes, to lay aside the cloak of youth and take 
on the cloak of manhood, to become soldiers in the service 
of their country, administrators of affairs, and, above 
all, to assert the supremacy and dignity of Rome as the 
ruler of the world. The boys from Greece would go to a 
more contemplative life. Their national existence offered 
little of attraction; it was swallowed up in the Roman 
Empire. They had the glory of the geniuses of centuries 
before, a subdued but never wholly suppressed pride in 
the intellectual life their great men had given to the 


44 


A YOUTH IN TARSUS 


world; hence, they turned to the study of letters, art, 
and philosophies. Those from Egypt had little to boast 
of in their homes, except very ancient glories, now sub¬ 
merged in the Greek culture, except for the strong and 
growing influence of the Jewish element, which had 
taken over the control of some small cities and some parts 
of great Alexandria. 

Not only would the winner of any contest in the games 
have some knowledge of the people of different parts of 
the world, by association with representatives of different 
countries in the school, but his name would go out to the 
many cities from which these students came. Ben 
Hanan carefully calculated the values of such training 
for his son, for he was going counter to Jewish customs 
and even against the counsel of his own household. It 
was not that he merely hoped his son might be a winner 
in the games; but it was his hope that the boy would 
become a man who would be a leader of men of many 
nations gathered in Tarsus. Hard though he seemed to 
be with his son, yet deep in his heart was the hungry 
ambition for that son’s success, in which he would glory. 

The chaplet of leaves, in imitation of the crown of 
sacred laurel given at the Olympian games, was of no 
value and soon faded, but it denoted the victor. That 
was the real prize—victory. Old and young came to 
these games to enjoy the thrill of the contests, and thus 
to keep alive in the far-off provinces the spirit of Rome, 
now in her glory, though soon to wane. 

The important day of the games came, and the men 
of Tarsus gathered in the arena. It was unusual for 
many Jews to be present. The seats were filled when 
the master of ceremonies led the parade around the 



THE WILL TO WIN 


45 


arena. The proconsul, with a guard of mounted lictors, 
was at the head of the procession in a richly decorated 
chariot drawn by four beautiful stallions, prancing as if 
proud of their place of honor. Two sets of brightly 
burnished fasces, symbols of Roman power and authority, 
were placed in the chariot so that the proconsul stood 
between them. Two elephants suggested the greater 
display of Rome. Then followed two- and four-horse 
chariots, which would compete in the arena, and horse¬ 
men riding bareback, who would exhibit feats of 
riding. 

The boxers, wrestlers, and foot racers followed afoot, 
stripped as for the contests, to give the people a chance 
to make their choice of winners, for the populace had as 
much enjoyment in making wagers on the results as in 
the exhibition itself. 

While the parade was in progress, Ben Hanan arrived 
with his father and Rabbi Ben Arza. A large number of 
Jews had been at the entrance since the gates opened, 
waiting until Ben Hanan would come, as he had told 
them he would, to enter with him. They had reserved a 
section opposite the south end of the spina, and had a 
close view of the white mark that was the goal of the 
races. They attracted much attention as they filed in 
and filled the seats. Farther to the north and on the 
same side of the arena were many of the young men from 
the school, who were getting out of the day that vast 
enjoyment which youth has always been able to extract 
from any parade, great or small. 

“The Jews have come to see their champion lose/’ 
said Gallio, laughing and pointing to the company of 
Jews, as they selected their seats with some hesitation. 


46 


A YOUTH IN TARSUS 


Ben Hanan had a seat in the front row, with his 
father and Ben Arza back of him. Immediately the 
rabbi and the grandfather began a conversation in which 
they interested most of their friends, turning away their 
faces as if the arena had no interest for them. 

After the parade there was a two-horse chariot race 
which aroused the interest of the people, but none of the 
Jews save Ben Hanan and one or two others observed it. 
Then followed a four-horse chariot race, which so aroused 
the people that the confusion of cries disturbed the very 
earnest conversation of the rabbi and the grandfather. 

A number of young men gave an exhibition of boxing 
which enabled the two conversationalists to get deep 
into some controversy as to the interpretation of the law; 
and to show how little they cared for the sports they 
turned their backs toward the arena. 

The master of ceremonies was announcing that the 
next on the program would be the first four contestants 
for the honors of the hardest race to be run, three times 
around the arena, in which the young men who had 
qualified were Lysander of Corinth, Lysagoras of 
Athens, Grotius of Rome, and Saul of Tarsus. 

The grandfather turned to the arena, and could not 
hear any more conversation. 

“I maintain the exclusive authority of the Torah,” 
said Ben Arza, plucking at Azel’s sleeve to get his 
attention. 

“Saul, my grandson, is in this race,” said the old man, 
“and the Torah is safe. How small he looks when 
stripped, and I am almost ashamed to look on his naked 
body!” 


THE WILL TO WIN 


47 


“He is sturdy and no doubt strong,” commented 
Ben Arza, giving closer attention. 

Ben Hanan was so rigid that he plainly disclosed his 
great anxiety and the fierce control he maintained over 
his emotions. He paid no heed to the shouting boys 
on his left. Gallio rose, and drawing a purse from his 
girdle, swaggered over to Ben Hanan. 

“O Jews,” cried Gallio, shaking the bag in front of 
Ben Hanan, “here is the gold sent me for my expenses 
on my return home. Should I lose it, I would have to 
spend many more weeks in Tarsus, because of my folly, 
waiting for another remittance. Yet I cannot resist the 
chance to wager it that Saul will not win this race, if so 
be that any Jew thinks he can win.” 

Ben Hanan looked at him closely and asked, “Is 
your name Gallio ? ” 

“You have said it, father in Israel,” returned Gallio 
mockingly, “and would that induce you to have my 
company in Tarsus?” 

“Not so, my son,” Ben Hanan was rising while he 
spoke, “but if the gold remain in your purse, it will not 
cut so much as if it were copper on your hands.” 

Gallio was so taken aback by this reply that he could 
make no retort and went back to his companions much 
crestfallen. Ben Hanan left the company and hastened 
down to the doorway opening on the race course. Saul 
was warming up, as were the others, and Ben Hanan 
beckoned to him to come nearer. 

“Son, be wise and careful.” Ben Hanan showed his 
deep anxiety in the stress of his voice. “I have just 
listened to Gallio, offering to wager against you. His 


48 


A YOUTH IN TARSUS 


manner is so certain and so brazen that I am sure there 
is some trick planned against you, which he knows. 
Use every art that the rules will permit, and win, that 
this boastful Roman may be humbled.” 

The master of ceremonies was calling the contestants 
to their places. Ben Hanan hastened back to his seat. 

“You will not chance any money?” asked the old 
grandfather. 

“Nay, more than money—my hope,” returned the 
father. 

“This is so tiresome,” said the old man, leaning back 
in his seat, “that I wish I had left before this race was 
called.” 

The boys were ranged in an order determined by 
the casting of dice. Lysander was on the inside, next 
the spina, then came Saul, Grotius, and Lysagoras. 
A broad, white line extended from wall to wall of 
the arena south of the spina; and on the right side 
this line was the starting-point, on the left side, the 
goal. 

The arena was oblong. A little to the left of the 
center of the long way was a low wall, extending through¬ 
out the central part, leaving a wide space between each 
end of the wall and the inclosing walls of the arena. 
This central low wall was called the spina, and at each 
end of it were three small pillars, called metae. In 
chariot races, some of which were seven times around 
the arena, it was one of the arts to make the turn so as 
not to lose speed, and yet to come back into the course 
without too much distance being covered; and often 
the drivers would swing out before reaching the end of 
the spina and swing in so close to it that the wheels would 


THE WILL TO WIN 


49 


be wrecked against the metae. The spina was narrow 
and some of the charioteer’s problems in turning at the 
metae confronted the foot racers, but in lesser degree. 

High walls inclosed the arena. From the top of these 
walls the seats of the audience rose in tiers to the inclos¬ 
ing outside walls of the whole structure. The decadent 
days, in which women attended, as was later the custom 
in Rome, had not come to Tarsus. Here the Greek 
influence prevailed, and the audience crowded the great 
seating capacity, to enjoy the races and contests in which 
the participants esteemed it a privilege and an honor to 
take part. The Romans held to the view that slaves, 
captives, and hirelings should appear in the arena for the 
amusement of the people, while the Greeks excluded 
slaves and hired performers. Their games were their 
expression of religious regard for the development of 
the body; and on this day in Tarsus the old Greek 
admiration of beauty and passion for the best form of 
athletics prevailed. The wide spaces for the spectators 
were crowded with all classes of people, including the 
most learned and the highest of rank. 

The director of the gymnasium, proud of his position, 
stood in front of the boys, as they lined up in running 
order, and spoke a few last words: 

“Let everyone do his best and remember his training. 
Remember, this is the hardest race, 1,500 pedes. You 
must conserve your strength and not waste yourself in 
vain spurts. To have run in this race and lost after an 
earnest effort is some honor.” 

The director stepped back, slowly lifted a white 
napkin, and paused to give the boys a moment in which 
to adjust themselves. The grandfather leaned forward 


5o 


A YOUTH IN TARSUS 


and held his breath. Ben Hanan rested his chin on his 
hands, on the railing in front of him. 

The director dropped the napkin, and the boys 
leaped to the race. Down toward the first turn they 
sped. Grotius dropped back of Lysander, with Lys- 
agoras running close beside Grotius. If Saul attempted 
any speed Lysander leaped with him, for Lysander knew 
that his spurting would not do more than cause him to 
lose the race, and that was inevitable, according to the 
compact. He crowded Saul wide to the right, as if to 
swing in close to the metae on the back turn. 

At the turn Lysagoras was in close to the wall and 
Grotius was following him. Ben Hanan saw that the 
distance for the swing into which Saul was being forced 
was too great, for already his lead of Lysagoras and 
Grotius was nearly taken up. Would not Saul see the 
trick? Ben Hanan asked himself. 

Lysander was pressing Saul out farther from the 
wall. Saul slowed up for a few paces so that he leaped 
from behind and ahead of Lysander in making the turn 
at the north metae. With a short spurt Saul came in 
behind Lysagoras and ahead of Grotius who was saving 
himself for the final lap. The cheers and jeers from 
the vast audience showed that the spectators keenly 
appreciated the effort to crowd Saul into loss of time and 
that his finessing for gaining his place in the race aroused 
wild enthusiasm. 

The racers settled down to a steady pace, warily 
watching one another, and keeping their relative posi¬ 
tions—Lysagoras leading and next the spina, closely 
followed by Saul, then came Grotius and Lysander. In 
this order they had turned the north metae, and were 


THE WILL TO WIN 


51 


racing down the last half of the second lap toward the 
south pillars. The audience had been tense and silent. 
One more round was to be run, the desperate struggle to 
hold to the end. Spurting was dangerous to any racer. 

Saul speeded up a few paces. Lysagoras leaped to 
keep even with him, and began crowding him out for a 
wide swing around the south metae. The audience 
rose as if impelled by one mind sensing a thrilling move 
about to be enacted. Saul slowed a few paces and 
Lysagoras slowed in time with him. The jeers of the 
audience swelled in a voluminous snarl. 

Opposite the south metae Saul slowed his pace as if 
to drop behind Lysagoras who immediately slowed his 
pace. Then Saul leaped, spurting in front of Lysagoras, 
and swung in close to the metae barely missing treading 
on the heels of Grotius who was making his outward 
swing on the farther side of the metae. Saul was next 
the spina, Grotius, coming in from the sweep into which 
his momentum had carried him, was a little in advance. 

The audience had watched in tense silence the rapid 
maneuver, then joined in the wildest cheering. Above 
all the roar could be heard the high-pitched voice of the 
grandfather, screaming: 

“Run, thou son of Kish! Run!” 

People had risen from their seats and voices were 
cheering madly for Saul, with a few scattering shouts for 
Grotius. Ben Hanan sat, tense, concentrated to a pain¬ 
ful degree, his chin resting on his hands, his eyes shifting 
only enough to follow Saul. The grandfather had come 
down to the balustrade and was gesticulating wildly over 
the arena. He had torn his turban from his head, loosen¬ 
ing the folds, and it was now merely a streamer of cloth, 


5 2 


A YOUTH IN TARSUS 


which he swung as he leaned far out over the railing, 
crying: 

“Run, run, thou son of Kish! Run! Fly, fly, 
thou gazelle, fly!” 

The rabbi also was leaning over the railing, shouting 
for Saul; and the rest of the Jews had crowded dow r n so 
close, in their excitement, as to endanger those who sat 
in the front seats, nearest the balustrade. 

Along the spina the boys were running, with Grotius 
on the outside slightly in the lead. This was the coveted 
position and gave him the choice of making the turn at 
the pillars wide, either at the approach or on the farther 
side. He held close to the spina and allowed his momen¬ 
tum to carry him wide beyond the metae. 

Just before they reached the north metae Ben Hanan 
left his seat, and ruthlessly shoving out of his way all 
who opposed him strode over to Gallio, who was leading 
the shouts for Grotius. Gallio looked up into the older 
man’s face and saw there such signs of a pent-up deluge 
of hate, vengeance, and energy ready to burst that he 
started involuntarily. Ben Hanan’s fingers were twitch¬ 
ing nervously. Gallio had no fear of men, but that figure 
towering over him was not man, it was conscience, and 
he trembled. As he ceased shouting, the others in the 
company became quiet. That foreboding figure was an 
incarnation of justice. Ben Hanan laid his hand on the 
back of the seat and faced the arena. All had passed so 
quickly that Saul’s finessing in completing the turn at 
the north metae could be seen. 

When Saul neared this point he slowed his pace 
slightly and swung in so close that his shoulders barely 
missed the pillars. He drew a fresh, deep breath and, 


THE WILL TO WIN 


53 


hugging the wall closely, gathered himself in a mighty 
effort to increase his speed to the goal. His quivering 
muscles responded to the new impulse and he sprang 
forward in a spurt as vigorous as if it were the first part 
of a short race. 

Lysander and Lysagoras were far in the rear. Grotius 
had been carried on a wide circle by momentum, and 
Saul was now in the lead. His exhausted muscles 
responded as if renewed instantly with some magical 
fluid of life. Every leap was co-ordinated for the dis¬ 
tance, as if in that brief space of time he had calculated 
the number of steps to be taken, the force of every spring, 
and the speed required. The multitude exulted as they 
foresaw his revenge. 

Wildly waving his streaming turban the grandfather 
cried: 

“Run, lad, speed thee! Run as Cushi ran! Run, 
thou son of Kish!” 

Rabbi Ben Arza had loosened his outer coat in his 
excitement and was waving it and shouting: 

“Speed thee! Speed thee! Swift as the eagle! 
Saul, Saul, the mighty!” 

The other Jews grew wilder in their acclaims. The 
local pride of the Tarsians was shown in their shouts of 
encouragement. 

The footfalls of Grotius running close behind Saul 
sounded like thunderbolts in his ears. Time—time— 
he had lost all count of time! It seemed to him that 
long periods passed from one spring until his other 
foot would touch the earth. He felt as if he were not 
fully touching the ground, he merely skimmed the dust. 
He dared scarcely breathe lest he fail to leap as soon as 


54 


A YOUTH IN TARSUS 


his foot touched ground. Eds strong will held brain 
and muscles in function, his spring augmented his 
momentum toward the goal almost before his weight 
rested on the supporting foot. 

Ever so long ago he had turned for the goal. He felt 
himself flying along the earth; but far, far in the dis¬ 
tance was that longed-for white mark. There flashed 
through his mind often-repeated words of the director: 

“Do not lose control of yourself when nearing the goal.” 

It was like a fresh breath. He gripped himself 
still closer, and desperately drew a new impulse from 
that mysterious reservoir, the will to win. That was 
better. He could no longer hear Grotius. He could 
think to time his spring to aid his flight. Surely the 
goal was near! Was that a flash of lightning over which 
he leaped ? 

He fell in a total collapse in the dust beyond the goal. 
His world had gone dark. 

The director waited until Grotius, a close second, 
had crossed the goal, then quickly picked up the crumpled 
body of Saul and carried him to the dressing-rooms, 
crooning over him as if he were a baby. Tenderly he 
bathed Saul with cold water until he opened his eyes. 

“Now I know,” said Saul, gasping between words, 
but smiling up at the director, “that was not a stroke 
of lightning, it was the goal. Has Grotius come in ? ” 

The director laughed and nodded, vigorously rubbing 
the twitching muscles of Saul’s legs, rolling him over and 
over and back again until nearly normal conditions were 
restored, all the time saying: 

“In spite of all, you won. By Hercules, what a 
heart you have! You won!” 


THE WILL TO WIN 


55 


The audience had seen the trick which had been 
planned to defeat Saul, and jeered Lysander and Lysag- 
oras as they neared the goal, far in the rear. Men were 
shouting like maniacs, each trying to outscream his 
neighbors. The people were as one voice. The Jews 
were submerged in the vortex of enthusiasm. Words 
were not used, it was the primitive cry of victory. 

In a lull of the noise, Azel, now fired with the zeal 
of youth, his dignity as a grandfather having slipped 
away, was shouting to no one and to anyone who would 
listen: 

“He can run! He is a son of Kish!” 

The Romans with Gallio joined in the cheers and 
shouts, their racial prejudices quite forgotten. Ben 
Hanan still stood at Gallio’s side, without joining in any 
demonstration. 

“Well, Saul made a wonderful finish,” said Gallio 
to him. 

“And it was well for you,” replied Ben Hanan, with 
a world of meaning in his eyes and voice. 

He walked back to his place, evidencing his reaction 
only by a relaxation of his rigid bearing. Ben Arza 
congratulated him warmly, and the grandfather con¬ 
tinued to repeat: 

“He is a son of Kish! ” 

The judges came across the arena toward Ben 
Hanan, with the naked, quivering body of Saul between 
them, supporting him as if it were an honor to touch 
his flesh. At a signal from Saul they stopped under the 
place of Ben Hanan and, amid a hush that was the utmost 
silence of a multitude, the judges solemnly placed the 
victor’s crown of leaves on Saul’s bowed head. 


56 


A YOUTH IN TARSUS 


The cheers again broke out, rumbling like deep thun¬ 
der along the great distances of the arena and back 
again. The judges raised their hands for silence and 
there was a lull, broken, however, by the high, cracked 
voice of the grandfather, who shrieked to Saul: 

“Thou art a son of Kish!” 

When quiet was obtained, the judges presented Saul 
to his father as the victor. Ben Hanan in superb dignity 
bowed his acknowledgment to the judges and spoke 
evenly to Saul: 

“My son, you did run well.” 

Those simple words, so quietly spoken, carried a 
wealth of comfort to Saul. The kind director took Saul’s 
arm and led him back to the dressing-rooms. The crowd 
was cheering in cadences now, but Saul did not hear the 
great chorus. Exhausted by the struggle, his mind, as 
if released from sympathy with his body, was dwelling 
on the greater prize now assured to him—his life in 
Jerusalem. 


PART II 


In Jerusalem 



CHAPTER VI 
UP TO JERUSALEM 

The household of Ben Hanan was busy arranging for 
his momentous journey to Jerusalem. Clothes for 
traveling and for use in the city had to be prepared, 
and an extensive wardrobe was necessary for Saul, 
who would probably remain in Jerusalem. 

Ben Arza plied Saul with questions in review of his 
studies, and drew from his recollection of his own school¬ 
days many intricate problems. He gave him the latest 
discussions and interpretations of the scribes. Ben 
Arza thought of the reflected glory there would be in his 
sending to Gamaliel a student who would challenge the 
attention of the great teacher. 

Because Eleazar would accompany Ben Hanan, the 
two families were intimately associated in the bustle 
of preparation. Grandfather Azel superintended the 
preparation of the food. He compelled the women 
to put in plenty of dried fruits, bread, and cheese, and 
to leave out the delicacies. 

On the day of departure the people gathered at the 
wharf far down the lake, before the break of day, to 
board the ship, which would leave early so as to catch 
the morning breeze. The lake, io miles long, fed by 
the Cydnus River, lay alongside the Mediterranean, 
from which it was separated for several miles by low 
sandhills, through which it finally broke into the sea. 
Men from beyond the mountains, some with their 
families, all in distinct groups, together with friends to 


59 


6o 


IN JERUSALEM 


see their people depart, crowded the wharf and almost 
shut the ship from view. 

This Egyptian ship was 150 feet long, with one large 
mast a little forward of the center, to which was attached 
a single large square sail, while on the smaller mast at 
the bow was a small sail. Two huge oars protruding 
through the bulwarks, one on each side of the center of 
the stern, were the rudders. It was on its return to 
Egypt from Rome. Like all ships, it was sailed only 
during the daytime, and seldom out of sight of land, 
tieing up at night in some little harbor, or at the wharf 
of some seacoast town. This primitive craft (there were 
some larger) crossed the wide stretches of sea, going 
from land to land along the coast, and from island to 
island; even from Alexandria to Puteoli or to Brundisium, 
the ports of Rome. The corn of Egypt was necessary 
for the city of Rome. 

Knowing that it was the time when pilgrims set out 
for the Passover in Jerusalem, the captain had put in 
at Tarsus to take aboard passengers, as far as Caesarea. 

In the dim light just before sunrise the commotion 
was increasing. Bundles were carried aboard and con¬ 
fusion of packages caused confounding of passengers; 
frequent and noisy inventories of his baggage by each 
passenger and oral rechecking with those ashore added to 
the babel. Forgotten messages were given by friends 
to be delivered in Jerusalem; repeated farewells; admoni¬ 
tions of the departing to those remaining; prayers aloud 
by those remaining for the departing pilgrims. Family 
and friendly groups made up for the pilgrimage remained 
segregated, or at least spent much effort in trying to 
remain together and separate from the others. Loud and 


UP TO JERUSALEM 


61 


long lamentations were frequent, after the manner of 
orientals. 

The sun was coming up over the eastern hills, spilling 
its light like molten silver over the placid lake. To the 
north the great peaks of the Taurus Mountains stood out 
as if they were monarchs waiting to receive the homage 
of the world; the deep purple shadows trailing away 
to the west from their shoulders were their royal robes. 

A gentle breeze rippled the lake. The captain of the 
ship had flogged his slaves to their places and, whip in 
hand, stood at the top of the plank, loudly commanding 
his passengers to come aboard. 

“Find out Gamaliel’s opinion, if tradition must not 
be thrice sifted,” said Ben Arza to the grandfather, on 
the wharf. 

“If strength be given me after hearing once more the 
Hallel in the Temple, that will I do,” said the grandfather, 
stooping and kissing David’s forehead. 

Again and again the captain vainly called for his 
passengers to get aboard. They knew the customs of 
the country and, knowing them, continued their farewells. 
The law of custom was that, however much he urged 
them, they would still take their time. Deborah, 
her sweet face tear-stained, clasped her son Saul to her 
bosom. Though he was small for his age, he was as 
tall as she. He leaned his head on her shoulder; and 
he saw, near at hand, little Tabitha, through her tear- 
stained veil looking her heart to him, and holding out a 
little roll in her right hand, afraid and yet wanting to 
reach it to him. 

Ben Hanan had spoken the final word to Saul and 
was leading the grandfather up the gangplank. Saul 


62 


IN JERUSALEM 


dropped his arms from around his mother and ran to 
Tabitha. 

“ I promised to tell you what I was making, if you won 
the race.” She hung her head while holding out the 
package to him. “Here it is. Take it with you.” 

“My prize of victory!” cried Saul, taking the package 
and starting to seize her. 

Like a timid fawn yearning for the stroke of its master, 
but trembling with fear, she shot a glance at Saul that 
told him the sweet and long story, if put into words, 
and leaped behind her mother away from him. 

Deborah, looking about, saw him standing as if 
entranced with the vision of Tabitha; and, while she 
laughed and cried, the gentle mother took his arm and 
hurried him to the ship. 

Slowly the ship was pushed away from the wharf and 
its prow turned toward the outlet to the sea. The 
early morning breeze was beginning to swell the big 
square sail, and the ship began to drift with the mists 
out to the blue Mediterranean. So slowly did the ship 
move that for a long while farewells were called back and 
forth from ship to shore. The captain and his crew 
had to be harsh with the passengers to keep them from so 
crowding to the shore side of the little ship as to threaten 
to capsize it. Saul had climbed to the highest point of 
the elevated structure on the stern of the ship and was 
waving the little napkin which Tabitha had given him, a 
delicate piece of needlework with grape vines, leaves, 
and clusters of grapes, embroidered on finest linen. 

Through days of favorable winds, and calms that 
held the ship fast, with stops at several places, the ship 
finally arrived at Caesarea. At every port passengers 


UP TO JERUSALEM 


63 


insisted on being taken aboard, until the margin of 
safety had been overreached, and no one so much as 
the captain hailed with joy the passage of the ship into 
Herod’s great artificial harbor at Caesarea. 

The Roman governors had made this city the seat of 
government in a vain effort to build a capital that would 
withstand the ravages of time and rival Jerusalem. 

Ben Hanan led his party into the older section of the 
city, to the house of his friend, Simeon, to whom had 
been intrusted all needful arrangements for the journey 
overland to Jerusalem. It was well that such arrange¬ 
ments had been made in advance, for the multitude 
gathering wildly demanded every means available for 
their conveyance. 

It would take them nearly three days to make the 
journey. The noonday sun would get so hot that travel 
would have to be suspended for long hours, to rest the 
animals and await the cooler evening breezes. The 
grandfather was mounted on a horse. The father rode a 
camel, with much luggage. Saul was given a chance to 
ride a donkey, already well loaded with bundles. Eleazar 
rode a horse. 

In the early morning Ben Hanan and his companions 
were on the road, well-defined as far as the eye could 
reach by pedestrians and animals, forming a continuous 
procession up the gently sloping hillsides to the higher 
plateau. The spring rains had brought out the grasses 
and flowers, so that the hills and plains were clothed in 
beauty, shortly to become a dull brown under the 
withering heat of the rainless season. 

Near midday they reached a deep and narrow defile 
along which the road hid itself from view, as if detouring, 


6 4 


IN JERUSALEM 


to come out on the plains above in a surprise attack. 
There was a spring of water which had been walled up 
and the dirt and sand had been cleaned out, so as to 
furnish clear water for man and beast. 

This cleaning of wells and watering-places had been 
looked after by priests of the Temple, at least thirty 
days before the Passover, on all the ways coming into 
the Holy City. It was a part of the duty of those 
governing the Temple to attend to the wells and to 
repair the rude walled khans in which the pilgrims slept 
along the roads. 

The pilgrims were not a good-natured lot on the 
journey, for they felt that those outside of their own 
group were strangers until they were within the walls 
of the city, and, therefore, in some way (at least by their 
presence) contributed to the inconveniences of travel. 
Saul noticed that the roadways were not the substantial 
paved ways, built by the Romans out of Tarsus. 

All the animals and men, like animals, were striving to 
slake their thirst from the rock-rimmed drinking-places 
and curbed springs. A pilgrim with a camel was drawing 
a bucket of water, while another was upbraiding him for 
stirring the water. They simply abused each other in 
words, without any fear or thought of blows. While 
the owner of the camel, holding his filled bucket, paused 
to pour forth his wrath upon the owner of a donkey, 
the donkey drank the vessel dry. This brought on a 
great state of anger, for the camel-driver held to the 
primitive idea that the owner of the donkey was respon¬ 
sible for the wrong done by the beast. 

The midday meal had been eaten and the grand¬ 
father was sleeping in the shade of a tree. Saul was 


UP TO JERUSALEM 


65 


industriously keeping the flies away from the grand¬ 
father with a bough. Ben Hanan was looking out over 
the resting pilgrims who made up an irresistible tide, 
flowing up over the hills and down into the city of his 
fathers. While the characteristics of the race showed on 
all the faces, the common expression was that of con¬ 
suming zeal, a zeal not for the nation, but a zeal for a 
religious idea which found its expression in the Temple 
and the customs of worship. 

Ben Hanan studied the motley throng, composed 
of tradesmen and artisans from along the coasts of the 
Mediterranean, sunburned Semites from the deserts of 
the northern country, and well-groomed merchants and 
teachers from Egypt. Then his gaze rested on Saul so 
earnestly that the boy went over to hear what he had 
to say. Saul sat down by his father, who still seemed to 
be thinking on his son. 

“ What a strange thing it is, my son,” said Ben Hanan, 
laying one hand on Saul’s shoulder and gesturing with 
the other, “that God led his people out of bondage, 
and now holds them in the hollow of his hand. Surely 
there is some mighty purpose in this, in which Jerusalem 
and this Holy Land are only a part, even a small part. 
Where we now rest the armies of the East have met and 
battled with the armies of Egypt, crushing the Hebrews 
in the grinding. Century upon century war has swept 
back and forth across these hills, the northern and 
southern countries contending, and again the East and 
the West: Greece conquering Egypt; Rome conquering 
the world. Why should these people, even as you and I, 
love these rocky hills ? What is the mighty purpose of 
God? Why this persisting pilgrimage to our altars?” 


66 


IN JERUSALEM 


“I cannot answer now,” said Saul, looking up into 
his father’s face as if he had caught the acknowledgment 
of the longed-for comradeship. “If ever I think I have 
found the reason or how to discover the reason, I will 
bring it to you for your thought.” 

“It is strange how such thoughts come to me when¬ 
ever I am among these quiet hills.” Ben Hanan lifted 
his eyes off to the distant coast line, across the shimmer¬ 
ing heat waves. “There is something in the clear air, 
the plain hills, the distant mountains, the great stillness 
—something here seems to give my soul wings; my 
thoughts fly as easily as those high, white clouds against 
the bright blue. Then look you, Saul, on these people! 
Some so coarse as to offend by their mere presence; 
some so crafty that you fear to meet them; others show 
that they have been so oppressed that they cringe when 
they should be cheerful; others are ruthless: yet all 
deny themselves to make this pilgrimage. Son, learn 
you the mystery!” 

Ben Hanan gazed tenderly on Azel, sleeping heavily, 
and spoke to Saul: 

“I fear he will have his wish to sleep the long sleep 
in Jerusalem.” 

Saul took his place again by the grandfather. After 
a while the old man aroused and in a sprightly way an¬ 
nounced that he was refreshed. The bundles were 
packed on the animals; and, mounting, Ben Hanan’s 
party joined the long line winding up the dusty trail, 
up, up; and then they came to hilltops from which 
could be seen in the Far East the mountains beyond the 
Jordan, blending in with the sky, while between rolled 
the sea of air that flowed in ripples, as if it were a gossa- 


UP TO JERUSALEM 67 

mer veil, hiding the face of the valley from view. Other 
hills near at hand hid the nearer side of the valley. 

At night the travelers stopped at a caravansary 
provided for pilgrims, in which it was their good fortune 
to find a place to unroll their matting and rest for the 
night. And all night long they could hear the padding 
of the passing camels and the tinkle of their bells, as 
well as the hoof beat of donkeys and horses, urged on 
by pilgrims, in their anxiety rushing forward during the 
cool hours and hoping to secure better appointments in 
the city by reason of arriving ahead of others. 

Ben Hanan’s party resumed their journey in the 
early morning, before the crowing cocks or singing birds 
had hailed the coming day. Near the noon hour they 
rested by the side of a well of sweet water, and partook 
of their refreshments while their beasts of burden ate 
and rested. The last ridge was in front of them, and 
then they would drop down upon the valley north of the 
Holy City. Ben Hanan and Azel slept, but Saul’s 
vivid imagination kept him awake. 

After a long climb up the side of the hill they saw at 
the right the shoulder of a still higher hill, around the 
base of which their way led. Just when reaching the 
top the people were stopping and sinking down in adora¬ 
tion. 

“What means that worship ?” Saul asked his father. 

“We, too, may join in it, if so be our minds and 
hearts understand and feel aright,” said the father, in 
the mysterious manner of eastern speech. 

All were urging their animals to a faster pace. 
Grandfather Azel was pushing past others, so that it was 
difficult to keep up with him. The last part of the road 


68 


IN JERUSALEM 


led straight up the steep hill, for eager travelers had 
worn a way by the shortest cut instead of following 
the longer bend of the road. 

Reaching the top, there burst on their view the city 
of their hearts. The sun had passed the meridian, and, 
through a cloudless sky, revealed the glistening marble 
of Herod’s palace on the western hill, the high-arched 
bridge spanning the Tyropoeon Valley and connecting 
the western hill with the Temple hill. The Temple 
reflected the bright sunlight with added brilliance. In 
the clear air of that land even the courts and towers 
through the distance gave a picture in perfect detail. 
The tower of Antonia stood out as if it were a sentinel 
on guard. The great walls of the city seemed about to 
burst from the houses crowding against them. The 
flat-roofed houses clambered against one another on the 
hillsides, reaching up for air and light from the crowded 
space. Tents here and there on housetops looked as if a 
new city were camping on top of the more solid structure. 
Tents and arbors had been placed on top of the dwellings 
to accommodate the throngs at this feast. 

Saul had stopped in wonder. Others, in veneration, 
had dismounted, and pedestrians were already on their 
knees. Saul saw his grandfather and the others dis¬ 
mounting and he quickly joined them. All kneeled 
and bowed their heads to the ground; then, lifting 
up his face, Grandfather Azel began intoning, while 
the rest of the company repeated with him: 

“Jerusalem is builded as a city 
That is compact together; 

Pray for the peace of Jerusalem; 

They shall prosper that love thee.” 


UP TO JERUSALEM 


69 


Remounting, the party joined the long line stretching 
away even to the gates of the city. Weary beasts were 
prodded to a faster and still faster pace. The faithful 
foot travelers gathered their skirts higher under their 
girdles and quickened their steps. Pious exclamations 
were heard on every hand; the tone of anger and petu¬ 
lance was smoothed by a common feeling of joy; eyes 
that glowered and eyes that stole glances of distrust 
along the journey now shone with light and enthusiasm. 
The dust of passing beasts was no longer a cause of 
vituperation, as it had been on the other side of the 
hills. 

Ben Hanan’s manner had been growing warmer 
toward Saul on the journey, until a comradeship had 
been established. Now, waving his hand toward the 
city, he said to his son: 

“Rome is called the Eternal City, Athens the Beauti¬ 
ful, but Jerusalem is lovely, the center of the worship of 
the one true God.” 

Coming nearer the city, there were places in the 
faces of the small cliffs freshly whitewashed, and once in 
a while there would be a whitewashed mound near the 
roadway. 

“I thought those were sepulchers,” said Saul to his 
father. “Why are they whitewashed ?” 

“You know, my son,” Ben Hanan replied, “that no 
one can go into the Temple service who has not been clean 
for at least a week, and that the touching of a dead body 
or burial place makes one unclean. The Levites come 
out thirty days before the Passover and whiten all the 
sepulchers, so that any pilgrim, even in the night time, 
will be warned and will not have to touch a grave.” 


70 


IN JERUSALEM 


The widespread cavalcade choked into the Damascus 
gate and filled up the narrow streets. All was turmoil. 
Here and there were Levites from the Temple, answering 
questions, directing inquiring pilgrims to their friends, 
and disposing of others by allotment to certain houses. 
Every householder was required to give all possible room 
to pilgrims, even to placing booths on his roof, and he 
would sleep in the streets to make room for anyone 
coming up to worship. Here and there among the 
crowds a Roman soldier passed, good-naturedly doing 
police duty in a manner of superior tolerance toward 
these people in their fanaticism. 

The slow, forward movement of the crowd was 
stopped by an altercation. A heavily loaded donkey, 
carrying provender for animals, was being prodded along 
by his driver, and in the jam was nibbling from a pack 
carried by a man. The man turned to berate the driver. 
They became so vehement in speaking of each other, and 
the low character of each other’s ancestors back to the 
third and fourth generation, that they did not notice 
that a camel was eating from the pack on the donkey. 
An aristocratic rider on the camel replied to the verbal 
abuse of the donkey driver, who gave his attention 
to the camel rider. In the interchange of choicest 
epithets the aristocrat made no distinction between the 
donkey driver and his eloquent antagonist, so both of 
them tried to express their low opinion of the man out 
of reach on the camel. Words had failed them, and 
they began spitting at the man on the camel, the most 
expressive form of contempt known to their people. Saul, 
from his experience in Tarsus, expected an encounter, 
but when the men began spitting, he laughed loudly. 


UP TO JERUSALEM 


7 i 


“Stop that/’ a Roman guard cried, roughly turning 
around the two men on foot. “Fight if you will, but 
your spitting musses up the street to no purpose.” 

While Ben Hanan slowly led the way through the 
dense crowd Saul was alert to get a revealing glimpse, 
at any street crossing, of the upper part of the Temple, 
now high above them. After winding in and out 
among the mass of people, they came into a narrow 
side street in front of a plain and forbidding double door, 
high enough to permit a camel to pass through. In front 
and on each side of the doorway were tradesmen’s 
booths setting back under the first floor, but they were 
not occupied, for the morning hours allotted to trade 
had passed. Repeated knockings brought a man to the 
other side of the small door set inside of one of the larger 
doors; and, after the names of all in the party had been 
given and word taken back, the man on the inside 
returned and opened the door with much show of haste 
and eagerness to welcome them. Ben Hanan and all 
of his party dismounted, following the man who led the 
animals through the doorway to an open, inner court. 
On one side of the court were stalls for the animals, on 
another side the storage- and workrooms, and on another 
side the living-rooms. 

This was the home of Ben Gerber, who had married 
Saul’s sister Martha. He was also a tent-maker and 
dealer. Through the doors of the living-apartments 
Martha and Ben Gerber rushed to welcome their kins¬ 
men and the friend, Eleazar. In the privacy of this 
court the women were unveiled, because it was the 
citadel of the family, sacred from the intrusion of 
strangers. The warmth of the greetings was typical of 


7 2 


IN JERUSALEM 


these people, who expressed all the emotions of life 
without restraint. 

By the flickering oil lamps the conversation flowed 
along over the news of Tarsus and Jerusalem until a 
late hour. Martha mothered Saul until he remon¬ 
strated and, to emphasize his near approach to manhood, 
told of his winning the race. 

“But, Saul,” said Martha, “you are still so small. 
You take after our mother’s people.” 

“It is not bulk that counts so much as it is what I 
have the will to do,” said Saul, while his sister smiled 
appreciation. 

“Aye, I have made all the arrangements,” Ben Gerber 
was saying to Ben Hanan. “The day after the morrow 
we will go to the Temple for our paschal lamb, and I 
have already bought from a shepherd a fine yearling 
for the offering. Now follow me to the guest chamber 
and rest yourselves.” 


CHAPTER VII 
GAMALIEL’S SCHOOL 

Ben Gerber’s shop was a busy place the next day. 
The old men gathered there to exchange with Azel 
the news from the different sections of the world. Saul 
spent the day in the streets. 

Now that the great feast day was at hand and the 
hospitality of Jerusalem was extended, the pilgrims were 
becoming reasonable and kindly in their conduct toward 
one another. Knowing that he would see the Temple 
the next day, Saul spent his time in seeing the place of 
the Tombs of the Kings, and climbed to the hill whereon 
was built the palace of Herod. The modification of 
the architecture to suit the Roman idea did not seem 
to him as beautiful as that of Tarsus. He found the 
gymnasium in the Tyropoeon Valley which Herod had 
erected and which was shunned by the greater part of 
the Jews. He found the old walls of Nehemiah on the 
south side partly torn down and included with the newer 
walls. His fancy was inflamed with the recollection of 
the story of that great leader coming back and feverishly 
driving the people to activity in the rebuilding of the 
broken walls; and he almost dramatized himself as 
doing a like great work for his people. 

When night came on the people in the streets crowded 
into every possible place to rest comfortably. For¬ 
bearance had taken the place of the fretfulness of the 
journey. The housetops were covered with weary 
slumberers who spread their own mats for their beds. 


73 


74 


IN JERUSALEM 


Even down in the courtyards, where there was any space 
not occupied by beasts of burden, men found a place 
to rest, and often the householder went there to sleep. 

Before the break of day the city was awake. Food 
had been brought by most of the pilgrims, so that little 
preparation was necessary, and the inhabitants had made 
arrangements for this event long days before the time of 
the feast. In the dim light of the early morning men 
and women hastened to the Temple to attend the early 
service, but Ben Hanan decided to take Saul to Gamaliel. 
The grandfather resolutely set out for the Temple. 

Gamaliel had a school which was simple in all its 
appointments, but famous among the Pharisees, com¬ 
manding the respect of even the Sadducees, who bitterly 
resented the teachings in that school. In fact, the 
numerous controversies between the opposing sects were 
not deemed a full argument until the disputants had 
reached the stage where they could no longer express the 
intensity of their feelings by words, and resorted to 
spitting at one another. This unsanitary but common 
practice was deemed a fitting close to an earnest sectarian 
argument. In front of a plain house built against the 
walls of neighboring houses, with steps leading up to the 
door, flanked by Corinthian pilasters, and decorated 
with vines and grapes over the doorway like a synagogue, 
was a crowd of men so compact that it was almost 
impossible to pass among them to the door. They 
were gesticulating wildly, as was the manner of the 
people. The greater number wore the costume of white 
assumed by the Pharisees, but a few zealous Sadducees 
seemed delighted to find so many of the opposition at 
one place. 


GAMALIEL’S SCHOOL 


75 

“Is this the school of Gamaliel?” Ben Hanan asked 
of a patriarchal Sadducee. 

“Indeed it is,” the Sadducee replied. “We came 
here to face some of the leading men who avoid answering 
us on the streets.” 

The doors of the school opened and the Pharisees 
went in. The Sadducees left, gloating that their 
opponents had not dared withstand their argument 
until the proper close of it. Ben Hanan led Saul into 
the room. The high ceiling and four pillars, one at 
each corner of the room, gave this school the appearance 
of a temple. Along the walls, below the high windows, 
were racks carrying bulky rolls of manuscript written 
on the thick sheets of parchment, and carefully protected 
rolls of papyrus. At the farther end of the room was a 
dais extending across the hall, on which rich rugs were 
spread, and on the floor of stone were thick, small rugs 
arranged in rows, on which the men were sitting. Ga¬ 
maliel, in a spotlessly white robe, was seated on a rug 
on the dais. On each side of him were four other 
teachers, and all wore headdresses that betokened they 
were priests of the Temple. Ben Hanan spoke to a 
young Pharisee at the door and told him he wished to 
speak with Gamaliel. 

Gamaliel rose, when the young man brought him the 
news, and went to meet Ben Hanan. At that time of his 
life Gamaliel was tall, and his well-kept, black, luxuriant 
beard, with a few streaks of white, seemed to glisten and 
ripple over his white robe. His rising was easy and 
full of dignity. Plis fine face and piercing eyes glowed 
with kindliness. While free from any effort at posing, 
yet his carriage was graceful and princely. 


76 


IN JERUSALEM 


“I am Ben Hanan of Tarsus,” said Saul’s father, 
addressing Gamaliel. “This is my son, Saul, who has 
pursued his studies under Ben Arza to fit him as a rabbi. 
I bring him to establish him in your school, if such may 
be, to become a scholar. Whatever the charges and 
length of time required, provision will be made for him. 
It has been the purpose from his birth to place him under 
your teaching. Here are letters from Ben Arza.” 

“Let me read them,” said Gamaliel, taking them and 
unrolling the record. He ran down over the list of items 
carefully set forth. He smiled, in a manly, winning way, 
and said: 

“Ben Arza, with greater pains than I am used to 
seeing, has here set forth the time and record of your son, 
upon each division of the studies of the Law and the 
Prophets, giving a strong recommendation. We are 
about to examine others today for admission to this 
school. If you will leave him with us, we will soon 
decide.” 

Gamaliel, returning to the dais, told the assembled 
teachers who Saul was, spoke briefly of his family and 
the recommendations of Ben Arza. Ben Hanan, outside, 
leaning against one of the pilasters at the doorway, was 
so calm and rigid that passers-by hardly distinguished 
him from the structure. In this stern calm he waited 
for the decision. 

The council of Gamaliel’s school began examining 
Saul and making such frank comments that he was 
greatly embarrassed. 

“How old are you ? ” asked Gamaliel in a wonderfully 
rounded, encouraging voice, just when the questions 
had become most disconcerting. 


GAMALIEL’S SCHOOL 


77 


“ Sixteen years,” replied Saul, his confidence fully 
restored. 

“ Very small for his age,” Jochanan, one of the teach¬ 
ers on the dais, commented. 

“King Saul was head and shoulders above his fel¬ 
lows,” Saul’s eyes were flashing as he spoke, “and David 
was a small man; yet the Lord loved David.” 

Gamaliel smiled and the teachers about the room 
nodded to one another in approval. 

“What trade would you learn?” Jochanan asked 
Saul. 

“I am even now a tent-maker,” Saul answered with 
pride, “and I know how to weave the cloth for making 
tents.” 

“He that has a trade in his hands,” said Gamaliel 
to the teachers, “to what is he like? He is like a vine¬ 
yard that is fenced.” 

The scribe, deeming this a good saying, immediately 
recorded it. 

Then, on request of the teachers, who had now 
become friendly, Saul recited the laws, as a test of his 
preparation; and to his delight one asked him to give 
the law as to anyone persuading him to follow after 
strange gods. 

“If a Gentile persuade you, what then?” Jochanan 
asked. 

“A Gentile could not persuade a Pharisee,” Saul 
retorted. 

“Will the ten tribes return again?” one inquisitorial 
teacher asked. 

“That I do not know,” said Saul, “though Rabbi 
Ben Arza has told me that according to the traditions 


78 


IN JERUSALEM 


they will not. I hope to learn what traditions are worthy 
of belief, if I may sit among you.” 

“It is not fair to question the lad on things we 
debate,” said Gamaliel. “Let the youth retire and 
wait outside for our decision.” 

Saul, going to his father, told him that he was to 
await the decision. Ben Hanan, with only a slight 
change of his statuesque pose, seized Saul’s hand and held 
it so tightly while they waited that Saul winced. 

“The personality and fitness of the applicant are now 
open for discussion,” said Gamaliel after Saul had left. 

“While I am favorable to the lad,” said Rabbi 
Jochanan, the chief inquisitor, “yet I am bothered 
about his size.” 

“You should have noticed with what erect and perfect 
poise he stood the while of his examination, and how he 
seemed to grow in stature when he spoke of Saul and 
David,” said Gamaliel. “You should have noted the 
strong carriage of the lad; his supple muscles were 
graceful in every movement, like the muscles of a moun¬ 
tain gazelle ready to lead in winged speed.” 

“I do not know if he will continue a student,” said 
one from the floor, “but those strange, heavy, meeting 
eyebrows of his, in one so young, and the quick flash 
of his eyes showing the power of a speaker, made me 
wonder, after he had gone, if his answers were from 
study or from mere power to divine the answer expected 
by the question.” 

“I am glad you saw that,” said Gamaliel. “All the 
time the lad was before us I watched those expressive, 
large eyes of his, flashing the energy of a mind, that, 
seizing each question as if it were a swiftly flying mes- 


GAMALIEL’S SCHOOL 


79 


senger out of a mysterious country on its way to an 
undiscovered land, instantly made it his captive. There 
is power in those eyes; beauty and strength of character 
are denoted by his nose; his thin, sensitive nostrils 
quivered like those of an Arab thoroughbred ready to 
dash into a race.” 

“We need not only brilliant minds,” said Rabbi 
Surai, “but minds that will persist in the right, not the 
fickle ones who please for a little while; and I would have 
your opinion in that respect, 0 Gamaliel!” 

“Had you followed him closely,” Gamaliel said with 
fervor, “you would have seen that he clung closely to 
the ideas already fixed in his mind; and then his firm 
chin shows that he is prepared in his nature for persisting 
in his purpose. His fine, high head, long and thin, 
denotes a strong brain power, with great imagination. 
I liked the sweet tenderness of his lips, along with the 
firmness of his character. But let us now take the vote. 
Our scribe will prepare for the ballot.” 

The scribe rose with slips of parchment for the formal 
vote, and by a gesture Jochanan stopped him. 

“Because of the love we have for our leader, Gamaliel, 
and because of the love he has for the lad,” said Jochanan, 
“I am of the mind that the scribe should enter the lad’s 
name without even a vote being taken, unless someone 
should wish to vote.” 

Immediately everyone was shouting, with upraised 
hand, “So be it!” 

“The lad awaits your message,” said Gamaliel to 
the scribe. 

When the scribe made his announcement to Saul, 
he added that the boy should come after the week of the 


8o 


IN JERUSALEM 


Passover. Ben Hanan, without releasing Saul’s hand, 
bowed to the scribe and silently led Saul to Ben Gerber’s 
house. 

Martha, Ben Gerber, and Azel were impatiently 
waiting for Ben Hanan or Saul to tell the news; but 
Martha, reading in Saul’s eyes the story, flung her arms 
around him. 

“He is accepted by Gamaliel,” said Ben Hanan very 
quietly. 

“Was I not telling you,” said the grandfather, rising 
from his rug in excitement, “how well he was schooled ? 
He is a son of Kish.” 

Ben Hanan indulgently smiled at his father, then by 
his gesture all were seated on the rugs for a family 
conference. 

“I have provided for his fees and clothes, but where 
should he lodge?” said Ben Hanan. 

“That cannot be a question,” said Ben Gerber, “for 
this is our house and he is our brother.” 

“If you will give me work and allow me the same 
wages you pay any other workman doing the same 
amount of work,” said Saul with pride, “then I will 
pay my way with you, for my hands are skilled in your 
work.” 

“To have my brother under Gamaliel,” said Martha, 
“is so much of an honor that I would gladly lodge him 
free.” 

“That is a gracious offer, Martha,” said Ben Hanan, 
“but the boy is right, for Hillel himself has said, ‘Study 
which is not combined with work must in the end be 
interrupted, and only brings sin with it.’” 


GAMALIEL’S SCHOOL 


81 


“Let this be the understanding,” said Ben Gerber. 
“Saul shall receive the same wages that I pay others for 
the same work, and he will live with us. Our food 
cost will be divided so that each shall pay his portion. 
Is that agreeable, Ben Hanan?” 

“It is as Saul says,” said Ben Hanan, waving his 
hand to Saul. 

“It is so agreed,” said Saul, reaching over and shaking 
hands in the Roman fashion with his brother-in-law, 
in token of closing the contract. 


CHAPTER VIII 
THE PASSOVER 


After they had taken a short nap, as was the custom 
at midday, all the men started for the Temple to get the 
paschal lamb for that night. The old grandfather in¬ 
sisted that he would go with them. They ascended the 
stairway that led up to Herod’s bridge, at the place on 
the western side of the Tyropoeon Valley where the way 
made a sharper ascent up the hill on which stood Herod’s 
palace. This led them to the only western entrance 
of the Temple area, being on a level with the court of 
the Gentiles. 

The Temple area occupied a space nearly 750 feet 
square, on the elevation of the eastern hill overlooking 
the city and almost as high as the western hill selected 
by Herod for his palace. The site of the Temple was on 
the very threshing-floor purchased by David, on which 
Solomon had erected his Temple and on which this 
Temple had been reconstructed by Herod. Entrance 
through the retaining walls by ramps led from the 
streets on the south side of the area into the outer court 
of the Gentiles. There were other entrances on the 
north side, and at the northwest corner of the high level 
space there loomed the tower of Antonia, overlooking 
the courts of the Temple. 

Saul entered with the company through the western 
gate of the outer inclosure from the viaduct, and passed 
along the magnificent colonnade of four rows of 164 
Corinthian columns, extending from east to west along 

82 


THE PASSOVER 


83 


the south wall, forming three aisles. The central aisle 
was 45 feet wide and the adjoining columns 100 feet 
high; each of the other aisles was 30 feet wide and the 
columns of the outside rows were 60 feet high. Beauti¬ 
fully carved beams of cedar covered the top of this 
colonnade. This was the unhindered expression of 
Herod’s love of magnificence in reconstructing the 
Temple, and its courts. Though he had made it much 
larger than the old Temple of Solomon, it was only by 
holding to enlargements in nonessential parts that he was 
able to gain the co-operation of the Jews. 

At the eastern end this colonnade was joined by a 
colonnade of three rows of pillars, running north and south 
along the eastern side of the area, with two walks or 
aisles; and the same kind of a colonnade was along the 
north wall. The entrance from this bridge on the west 
gave a vista of magnificence seldom equaled, and on 
coming into view of the eastern colonnade and part of 
the northern colonnade, the perspective gave an impres¬ 
sion of bewildering distance, because of the symmetrical 
Corinthian columns under the great cedar beams resting 
on them. Even the angles at the eastern wall and the 
northern wall blended in the view, giving the impression 
that there was one continuous colonnade, merely turning 
gracefully in its endless course. The eye was so trained 
to grandeur by this vista, that upon turning to the mas¬ 
sive, fortress-like walls surrounding the courts and 
the Temple proper, the high walls and higher towers at 
each of the eight entrances were in proper propor¬ 
tions. 

The soreg, the terrace that surrounded the walls at 
the base on all sides of the fortress except the west, was 


8 4 


IN JERUSALEM 


15 feet wide and was reached by a flight of fourteen steps 
at the eastern entrance, and a further flight of five 
steps led from the terrace to the wide east gate through 
a tower into the Women’s Court. On the outer edge of 
the terrace was a stone balustrade 5 feet high, with tablets 
at the side of each entrance warning all Gentiles in Greek 
letters that they incurred the penalty of death if they 
passed beyond that limit. The outside dimensions of 
the immense, inclosing walls were 462 feet from east to 
west and 367 feet from north to south. 

Ben Gerber led the way to the eastern gate, and Azel 
stopped the party. 

“Let the wonderful view be impressed upon your 
memory, Saul,” said the grandfather. 

All stopped in admiration, more than that, in adora¬ 
tion. The nineteen steps in all led up to the landing on 
the level of the Women’s Court; and at the farther side 
of that spacious court, open to the sky, was the ascent, 
by fifteen semicircular steps, to the entrance through 
another wall of the wide and high gate called the Gate 
Beautiful, or Nicanor’s Gate. Still beyond the Gate 
Beautiful rose the massive altar of sacrifice, 47 feet 
square at the base, rising 25 feet by three reducing tiers, 
until the top was 32 feet square. The vista stretched 
farther and ended with the Temple proper, standing on a 
still higher platform, reached by a flight of twelve steps, 
in sections of four steps to a landing. 

The Temple itself, polished marble, decorated with all 
of the art then known rose to a height of 150 feet above 
the platform level. In front of the Temple stood a 
screen supported by two beautiful columns ornamented 
with gold, and taking the places of the pillars Jachin and 


THE PASSOVER 


85 


Boaz, in the Temple built by Solomon. These pillars 
were 30 feet apart and the screen proper, composed of 
beams and stone work, extending across the tops of the 
pillars, was ornamented in bronze and gold with a 
massive grape vine, and bunches of grapes as large as a 
man. 

Back of the screen was the opening into the vestibule 
of the Holy of Holies. The wide opening to the vestibule 
was without doors, but elaborate curtains shut out the 
view when the ritual did not provide for its use. 

It was this scene, extending into a vista of terrace 
on terrace through spacious courts and wide doorways, 
reaching to the exquisite glory of the Temple itself, 
that held in trancelike adoration the attention of the old 
man exulting in its beauty, as well as the young man 
reveling in its magnificence. 

After lingering long at the scene of grandeur they 
ascended to the soreg or first terrace, where they removed 
their sandals and placed them in their girdles, for no one 
wore shoes or sandals within the Temple; and, ascend¬ 
ing the remaining five steps, they entered the Court of 
Women. 

In this wide Court of Women was the great place of 
meeting. Around the sides and above the first stories 
were balconies, accommodating large numbers, and 
since few seats were provided, great crowds could 
gather. There were thirteen contribution boxes, cun¬ 
ningly formed as inverted ram’s horns, in the court, 
to receive the contributions for Temple purposes, and 
this caused the court to be referred to also as the treas¬ 
ury. In the distance was the great doorway, 20 feet 
wide and 30 feet high, at the top of fifteen semicircular 


86 


IN JERUSALEM 


steps, opening on the Court of Israel, a narrow space 
set off by a railing from the large oblong space known as 
the Priests’ Court; the narrow space, the Court of 
Israel, or Men’s Court, extended around three sides 
of the large oblong space in which was the massive 
altar of sacrifice of uncut stone, with the incline up to 
the south side. 

Saul stopped in the Women’s Court again to gaze 
with amazement on the vista through the wide doors 
to the altar of sacrifice and to the Temple in the distance. 

Since applicants were admitted in groups of thirty 
to receive their slaughtered lambs for the Passover, 
it was a favor of the priest counting the number to permit 
his friend Ben Gerber to take Saul with him into the 
Men’s Court as one of the group of thirty. 

After a long wait, enjoyed by Saul in studying the 
detail of the great inner Priest’s Court, they were 
admitted through a partition to an inclosure on the 
north side of the altar of sacrifice. There the scene 
changed from beauty to the drudgery of preparing for 
the observance of the Passover. Lambs and cattle 
were tied to the rings in the floor, waiting their use in 
the religious ceremonies. It was a place of slaughter 
as well as ceremony. The animals were slain, their 
blood sprinkled on the corners of the altar, portions taken 
for the sacrifice and (in the case of the paschal lamb) 
the carcass cleaned and taken away by the person who 
would use it for observance of the ancient eating of the 
Passover. Now the slaughter took place in the Temple, 
while in the past each family prepared the lamb to be 
used. 


THE PASSOVER 


87 


During the afternoon the lamb was roasted in the 
home of Ben Gerber on spits of pomegranate wood, and 
all arrangements were made for the Passover. The 
guests who joined in celebrating the supper were in the 
house by the going down of the sun. The doors of the 
room were shut; men and women reclined on their 
left elbows on cushions around the large dining mat 
spread on the floor for the occasion. The men wore 
their sandals, their robes were gathered under their belts 
as if for a journey, and each had by his side his walking 
stick. 

Ben Gerber, as host, pronounced the blessing on the 
first goblet of wine provided for each one, and it was 
drunk as a ceremony. Then a basin, a pitcher of water, 
and a napkin were carried around so that each partici¬ 
pant, using a few drops of water, washed and wiped his 
hands, signifying his ceremonial cleanliness to participate 
in the supper. 

After the ceremonial washing Ben Gerber called on 
Grandfather Azel to offer prayer. The old man arose 
stiffly, solemnly raising his hands almost though not 
quite level with his face, pronounced this benediction 
provided for the occasion: 

“ Blessed be Thou, the Eternal, our God, the King of 
the world, who has sanctified us by Thy commands, and 
hast ordained that we should eat the Passover.” 

Then the bitter herbs were handed around with 
some morsels of the unleavened bread. A second cup of 
wine was drunk after grace had been said. At this 
point Saul, representing the youngest male of the family, 
asked the question prescribed by custom: 


88 


IN JERUSALEM 


“Why do we celebrate this day?” 

“Now, who should tell the story?” said Ben Gerber 
in mocking doubt, while Azel, looking away, tried to 
appear indifferent but nervously plucked at his garment. 

“ Grandfather Azel is the only one to whom the honor 
belongs,” said Martha. 

“Of course,” answered Ben Gerber, warmly, “I 
only asked the question to learn if anyone had any 
doubt. Azel will now tell the story.” 

In telling the story of the Hebrew children being led 
out of Egypt, and the night of the escape, the grand¬ 
father wove legends and comments into the account, 
permitted by custom, so that it was a running com¬ 
mentary on the revered traditions of the Passover. 
Azel put all the fervor of his ardent old age into the 
recital of the story—his voice and gestures were dramatic 
as he became lost to surroundings and transported to the 
inspiring theme of man in weakness stumblingly following 
the guidance of Jehovah. 

The meal was partaken of, including, besides the 
lamb, bitter herbs and unleavened bread, a dish filled 
with a sop made of crushed dried fruits mixed with 
vinegar into which the bread was dipped. Azel asked 
Saul to recite Psalms 113 and 114, that part of the 
Hallel appropriate to the stage of the supper. Stirred 
by the recital, Saul put meaning into his intonation of the 
Psalms. The meal was finished, and a third cup of 
wine was served followed by a prayer. A fourth cup 
was served, followed by the benediction, and Saul 
recited the remainder of the Hallel, Psalms 115 to and 
including 118. 


THE PASSOVER 


89 


The remains of the lamb were placed on a fire that 
had been kept going to burn all that was left from the 
feast. All rose and, with Saul leading at the request of 
Ben Gerber, joined in chanting Psalm 136, sometimes 
called the “Great Hallel.” 

The hour was late. The men gave their cloaks 
another pull up under their girdles, picked up their 
staves as if about to set out on a long journey, and the 
guests departed. Ben Gerber and family went out with 
the guests as if they, too, would leave on the journey, 
but outside the door returned to their house. 


CHAPTER IX 
EARLY SERVICES 


The next morning, being the Sabbath of the Pass- 
over, the multitude gathered for the early service in the 
Temple. While deep night was still on, a priest, who had 
been on the watch in the Temple, ceremoniously went to 
the chamber of priests, lifted a square stone, and took 
out a ponderous key. This he carried and gave to some 
sleeping Levites, who opened the great doors of the 
Temple. 

Even at that early hour, the mass of people gathered 
was so great as to cover the spaces allotted to them. 
The priests and Levites aroused to sudden activity, and 
their ghostlike figures hastening in the dim light to their 
various duties, gave the great courts the appearance of 
a newly awakened hive of bees. The barefoot people 
moved about noiselessly. 

The slumbering fires at the top of the great altar of 
sacrifices were renewed, the attendants brought up wood, 
others carried water to the basins used by the priests 
and to the tables on the north of the altar, where the 
sacrifices were prepared and cleansed. In solemn ritual 
a priest went from the altar of incense with a platter 
up the long incline of the altar of sacrifice and carried 
back live coals to start the fire on the altar of incense. 

This being one of the great days, the people were 
permitted to enter the Priests’ Court to within 18 feet 
of the Holy Place. Silently the crowd of worshipers 
were waiting for the ritual of the day. 


90 


EARLY SERVICES 


9 1 


There were priests and Levites assigned to every 
small thing to be done. An army of servers was pres¬ 
ent. While all priests would not be on duty at any 
one time, Josephus says that there were 2,500 priests 
authorized to serve in the Temple. The division of 
duties was such that at the altar of sacrifice a priest 
caught the blood of the sacrifice in a golden bowl and 
handed it to one of six priests in a row, who passed it 
from one to another until it reached the priest standing 
at the corner of the base of the altar, who handed the 
vessel to a priest carrying a bundle of reeds like a small 
broom, with which he sprinkled the blood on each side 
of the corner of the altar. Meanwhile, the ones who 
offered the sacrifice, either in person or one for several, 
symbolically touched the sacrifice with his hand. 

Before the morning light the family of Ben Gerber 
and his guests had gathered in the Temple for the 
Sabbath of the Passover. Azel, wearied from his 
journey and the excitement of his devout attendance at 
the Temple, was present, notwithstanding the fact that 
his sleep had been cut short by the supper of the night 
before. The great whiteness of the Holy Place loomed 
in the faint light of the night, as if it were supporting 
the heavens. 

With his keen eyes Saul was watching a priest walking 
along the top of the north wall, silhouetted against the 
misty half-light of the sky. The priest disappeared in 
the tower over one of the gates and shortly reappeared 
at the very top of the tower. He stood so still that he 
looked as if he were a statue. Saul saw the priests 
gathering just within the Holy Place, at the altar of 
incense, on which the fire was lighted, and with the lamps 


92 


IN JERUSALEM 


of the golden candlestick relighted revealing Levites 
standing by with rams’ horns. One priest fed the fire 
with small sticks of wood, another stood by with an 
elaborately decorated jar of incense and a silver ladle. 
Out in front of them stood the high priest, this being 
one of the great days he officiated, in all the glory of 
the white, purple, scarlet, and gold of his jeweled robes 
of office, silently watching the statuesque figure on top 
of the tower. While the time was long, the intense 
stillness made it seem longer. Now the crowd had 
become so compact that it would seem impossible for 
them to kneel in the service. 

Out of the stillness of the night now graying into dawn 
there came a high-pitched cry from the priest on the 
tower, “Barkai!” (the morning light has appeared). 

“Has the light in the east reached Hebron?” came 
in a rich, sonorous chant from the chief officer of the 
Temple beside the high priest at the altar of incense. 

“It has,” responded the watchman on the tower 
in the same high-pitched voice. 

“Go and fetch a lamb from the chamber of lambs,” 
said the high priest in his deep chant. 

Then followed a pause while the sunrise poured in 
the first bright tints of dawn. The fire on the altar of 
incense blazed brighter, the priest with the jar poured 
the incense from the ladle on the fire and the smoke 
circled in a high column. The fragrance of the incense 
was settling over the people. The Levites sounded 
three blasts on their horns. Crowded as they were, 
the worshipers found space to kneel, bowing their heads 
to the floor. Shortly again there were three blasts; 


EARLY SERVICES 


93 


the people rose. The flames leaped up from the altar 
of sacrifice; and the priests were going up the long 
incline with the lamb for the sacrifice of the day. 

Again three blasts sounded from the horns. The 
Levites began reciting the greater Hallel because this 
was the great day. One company of Levites would 
recite a line in a high-keyed chant and then another 
company of Levites would recite a line in a deep melo¬ 
dious chant; the men with horns would keep in time, 
as well as fill the space between responses; and there 
were women with long, ‘silvered trumpets who joined 
in the intonation of the chants. The people joined in, 
swelling the chorus until it resounded out over the city, 
and echoed along the valleys of the Kidron and Hinnom. 

The morning sun, well up in the sky, revealed the 
facade of the Holy Place in all its splendor. The two 
columns of the screen and the gold-embellished cross¬ 
beams were fiery gold. The curtains to the Holy Place 
were pulled back on this festal day, so that the people 
might see the interior of the vestibule with its three 
pieces of furniture, the altar of incense, the stand of 
seven golden candlesticks, and the table of shewbread; 
its high ceiling, augmented by a painting of the firma¬ 
ment, its side walls decorated in subdued colors with 
symbols of deity, the wings of power. At the back of 
the vestibule the two parts of the great, heavy, purple 
curtains, 3 inches thick, in the weaving and dyeing of 
which the priest-workman had given attention to every 
thread, were drawn aside, their rich folds framing 
the massive, carved, and inlaid doors of the Holy of 
Holies. 


94 


IN JERUSALEM 


The Holy of Holies, in the ancient Temple the place 
of the Presence, the Ark of the Covenant, and the Tables 
of the Law, now merely a vacant room, was a perfect 
cube of 20 cubits, but still venerated as a most sacred 
memorial of all its revered associations. Because of 
their enthusiasm the people in this Presence felt no 


weariness. 


CHAPTER X 
AZEL’S VISION 

After the morning services Ben Gerber, noticing that 
Azel looked very worn, urged the old gentleman to forego 
the sacrifice that was to be offered by Ben Hanan, and 
return to the house for rest. 

“What madness has come upon you, Ben Gerber,” 
cried the old man in mingled anger and grief, “that you 
would prevent me from this last sacrifice, and to be with 
Saul in his first ?” 

Waiting their turn the company of Ben Hanan, with 
Ben Gerber’s family, finally entered the place of sacri¬ 
fice north of the altar, where they had received the paschal 
lamb the day before. Many animals, to be used as 
sacrifices, were tied to the rings in the floor. Ben Gerber 
pointed out the one he had purchased days before from 
a farmer; and the priest, after taking a slip of identi¬ 
fication from Ben Gerber, had the fat, sleek yearling 
male calf brought forward. Its front feet were tied 
to its hind feet, it was thrown on its side with its head 
toward the south, face toward the west. The priest 
drew a knife of special kind for sacrifice; another priest 
was ready with the gold basin to catch the blood. Azel 
with Saul touched the animal, while the rest knelt. 
The priests near at hand were repeating the shorter 
Hallel. The priest gave a particular stroke with the 
knife, the blood was sprinkled on the corner of the altar 
after being passed up by the six intermediate priests. 
Every detail was governed by regulation. 

95 


96 


IN JERUSALEM 


Grandfather Azel rose with joy in his face that he 
had participated in this ritual, so full of deep meaning 
to him—a renewed covenant between him and Jehovah, 
a dedication of his grandson to the life of a teacher, a 
cleansing of his conscience that Jehovah had heard and 
forgiven him, a supreme joy that once more, perhaps 
for the last time, he had faithfully complied with the 
Law of Moses. The Temple Beautiful dazzled his eyes 
and then seemed to float away with the silvery clouds 
in the blue dome. 

Ben Hanan had been watching his father closely 
and sprang in time to catch him as he fell. 

They bore the grandfather out of the Temple and 
down to the home, where he tossed in fever throughout 
the day and night. All night long Saul had sat by his 
grandfather, who would call for him if he were absent. 
Saul had tenderly raised his grandfather’s head often 
during the night to give him a sup of water. The 
morning light was just stealing through the latticed 
windows. Ben Hanan had come in and was sitting on 
the other side of the grandfather’s mat, listening with 
troubled brow to the heavy breathing of the old man. 
Suddenly Azel opened his eyes, burning brightly from 
the fever. He looked and saw his grandson, then turn¬ 
ing to Ben Hanan he gazed fixedly upon him. 

“Deal kindly with the lad,” the old man gasped, “for 
he is a true son of Kish. Lay me away beside the road 
coming into the Damascus Gate, so that in the resurrec¬ 
tion I may join the host coming back to the Temple.” 

With great effort the old man raised himself on his 
right elbow, placed his hand on Saul's head, and seemed 
unable to say anything for a while. 


AZEL’S VISION 


97 


“Look you, Saul,” the old man cried after a long 
silence, pointing to the window through which the 
sunlight was pouring, “ there it is, eternal in the heavens. 
I lost sight of the Temple while at the sacrifice; but 
there—there it is, now, translated to the skies! Great 

is the Lord our God!” 

* 

He fell back, gasped a few times, then his breath 
gently left his body. In a long stillness sat Ben Hanan; 
then, bowing his head in his hands, he sobbed the great 
sobs of a strong man giving over to his grief. 

Saul did not move for a long time. He felt that he 
was sitting beside a prophet of old. At last he yielded 
to the knowledge of his loss and, throwing himself upon 
the bosom of the old man, wept bitterly. 



CHAPTER XI 

AT GAMALIEL’S FEET 

After the burial of Grandfather Azel and the week of 
mourning had been observed, Ben Hanan bade Saul 
farewell. For the whole of a long day Saul sat in the 
upper chamber of Ben Gerber’s house in deep medita¬ 
tion. He was brave enough to endure the separation 
from his family; he felt that the loss of his grandfather 
was inevitable; and, while he mourned his death, Saul 
did not feel it was a cause for unreasonable grief. In 
the great confidences of the home life Azel had told him 
of the joy he expected, if he served his time faithfully in 
the body. For a while he thought of Tabitha, but he 
turned from that subject with a firm resolve that it 
should wait its time. He was thinking of the impres¬ 
sions he had received from all this new life and the new 
scenes; what would be his place in the affairs of life; 
what would be his goal. Vaguely he knew that he 
would be a rabbi, but what should he do to discharge 
the duties of such office so as to accomplish any great 
purpose ? 

His mind followed in winding detail the scheme that 
would take him back to his home as a teacher of men, 
and vainly he tried to think of a method to present the 
Jewish religion in an attractive way. He communed 
with himself, and then concluded that faith was the only 
safe reliance; all else was the caprice of surroundings. 
It was not an idle waste of time. He was obeying the 
great impulse of his nature in thinking for himself. 

98 


AT GAMALIEL’S FEET 


99 


When he reported to the school of Gamaliel he was 
placed with boys about his own age. In a few days the 
teacher to whom he had been assigned reported to 
Gamaliel that Saul was only being held back by the boys 
in that class and that he should be placed in a more 
advanced class. He made rapid progress under the 
new teacher, or, at least, so it seemed to the teacher, but 
Saul was earnestly hoping that he would soon come to 
some study that was new to him. Gamaliel would 
drop in on the class once in a while and his practiced 
eye saw that the drudgery of reviewing the things with 
which he was familiar would kill off Saul’s ambition. 
Thus it came about that Gamaliel took Saul as a special 
scholar and gave him a place in his own study. 

In GamaliePs library Saul found the writings of 
Plato and Aristotle, some of the Dialogues of Socrates, 
and wonderfully interesting letters from Philo and other 
teachers in Alexandria. He found many of the Roman 
laws and his mind was quick to grasp them. 

In the conversations with his favored pupils Gamaliel 
showed the broad mind for which he was famous. In 
these conversations Saul learned the simplicity and 
depth of other great minds; the tests to be applied to 
find out if a man were sincere in his arguments; to 
distinguish between the man who simply aped the learned 
and the man who sincerely assimilated knowledge and 
desired to impart it to others. These close associations 
with Gamaliel also brought Saul into the discussions 
among other learned men and especially in close connec¬ 
tion with the members of the Sanhedrin or Jewish senate, 
of which there were two divisions: the lesser or local 
Sanhedrins, composed of twenty-three members, and 






IOO 


IN JERUSALEM 


the one greater Sanhedrin, composed of seventy-one 
members, over which the high priest presided. 

Long before Saul’s time a class of men known as the 
learned or the scribes, disassociated from priestly orders, 
had devoted themselves to the study and interpretation 
of the written law as found in the Torah or Pentateuch, 
and the traditions or the unwritten law of customs called 
the Halacha. The Pharisees held the Halacha to be 
equally authentic and binding with the Torah, but not 
superseding it, merely explaining the application of the 
general provisions of the written law, and the Sadducees 
denied any authority to the law of customs. 

Back in the Maccabean time, the leaders or the no¬ 
tables, closely associated with the government, were from 
the priestly orders and were accused of neglecting strict 
observance of the law because engrossed with political 
affairs, and they resented any such belief as the Pharisees 
held because it would embarrass their freedom in wars, 
politics, and dealings with other nations. While the 
original cause of difference had disappeared to a con¬ 
siderable extent, yet the animosity between the two 

divisions had continued and the difference as to the 

♦ 

authority of the unwritten law continued. A marked 
difference, arising primarily over the acceptance or 
refusal to accept the unwritten law, was that the 
Pharisees affirmed a resurrection of the dead, and the 
Sadducees denied it. 

Herod the Great deprived the Pharisees of the power 
they had gained in the Sanhedrin by the simple expedient 
of killing off a large number who were members of that 
body and appointing others. At one time there had 
been open war between the sects and many were slain. 


AT GAMALIEL’S FEET 


IOI 


The scribes, through all the changes, had devoted 
themselves to the study of the Torah and the Halacha 
to find from the two sources an interpretation that would 
govern in every detail the lives of the individuals and 
all the services of the Temple. While the Torah was 
so sacred that no word of it could be changed and while 
its terms were often general, yet the scribes held that it 
was the supreme law and that it must be applied to every 
detail and that this could only be accomplished by resort 
to the law of customs, the Halacha. The law of customs 
was written out long after Saul’s time and is said to be 
included in the Mishna. 

There were many who insisted that the law of customs 
had been given by Moses and handed down from mouth 
to ear through the generations. While no word of the 
Halacha could be written, yet no word of it could be 
varied. The scribes who received the unwritten law 
had been selected for their skilled and accurate memories, 
even the Hebrew word meaning “to teach” was the same 
as “to repeat.” 

From the time of Hillel, the grandfather of Gamaliel, 
the influence of the Pharisees, from whom came the 
great body of scribes, increased in the Sanhedrin. A 
scribe’s judgment had all the weight of a judge’s decision 
among the people. Not only were the scribes selected 
from among devout men but every teacher enjoined upon 
them the strictest observance of all the laws. They were 
held in high esteem by the people, for the people liked 
to have such rules as would keep them distinct from 
other nations. 

Those who were active in the studies of the law 
gathered in schools such as Gamaliel conducted, meeting 


102 


IN JERUSALEM 


at times in the court of the pillars, or the court of the 
Gentiles adjoining the Temple for discussions. While 
they sought to find a rule for every action and condition 
tending to a more complete observance of the Torah, 
they were zealously deducing rules that would keep the 
Jews separate from the Gentiles, and when adopted by 
the Sanhedrin these rules of separation affected the Jews 
of the Dispersion who were liable to become Hellenized 
in their far-off adopted countries. 

Saul was busily occupied during this period of his 
life, for he had rapidly advanced in scribism under 
Gamaliel until he was taking part in the discussions 
besides learning the unwritten law. He was at work 
during the early morning hours in Ben Gerber’s shop, 
and in the school among the scribes from the middle of 
the forenoon until past midday. It was seldom that he 
had all his remaining part of the afternoon from the shop, 
but he managed to attend the gymnasium some of 
the time in order to build his strength while yet a young 
man. In his eagerness to gain all advantages to be had 
from the gymnasium he was known as the most enthu¬ 
siastic among those taking exercises there. 

In the freedom of discussion permitted in the school 
of Gamaliel, a scribe older than Saul proposed a question 
to Gamaliel whether or not it was a violation of the law 
for a Jew to participate with Gentiles in athletics. 

“I have noticed that our young brother Saul,” said 
the scribe, “ often goes to the gymnasium built by 
Herod.” 

“How find you the directors there as compared with 
those in Tarsus ?” Gamaliel good-humoredly asked. 


AT GAMALIEL’S FEET 


103 


“They are not as careful, and they have little regard 
for the purity of athletics,” said Saul. 

“I contend,” said the older scribe, “that it is con¬ 
taminating for a Jew to attend these heathenish places. 
It leads to familiarity with their statues and idols.” 

“I do not agree with you,” said Gamaliel. “I often 
go to the public bath, in which one of the decorations is 
a statue of Venus, and I feel no contamination. The 
statue was put there for ornament and the bath was 
not constructed for the statue.” 

Saul centered on the constant interpretations and 
repetitions of the traditions until he mentally revolted 
against the system of endless deductions of rules of 
conduct daily engaging the sittings of the scribes. The 
reverence demanded by all teachers from their pupils 
and the respect Gamaliel evoked without appealing to 
any rule of conduct raised a barrier to Saul making any 
protest to his teacher. He thought that it was only 
within his own soul that conflict was known. 

Gamaliel had asked Saul, in a casual way, to search 
the manuscripts for any common ground or common 
thought between the Greek philosophers first as among 
themselves, and next with the Jews. Saul having made 
the search laid his conclusions before his teacher. 

“You will note,” said Gamaliel, “that the thinkers 
of every age among all people seek the origin of life with ' 
the idea that from this origin flows the supreme law of 
goodness. Either tediously or fantastically they arrive 
at a conclusion. It has seemed to me that each thinker 
for himself has received a revelation, more or less instruc¬ 
tive according to the zeal with which he sought knowl- 


104 


IN JERUSALEM 


edge, that gave a high conception of the destiny of man— 
linking him with immortality.” 

“My soul is weary and I am strangely disturbed,” 
said Saul. “I do not doubt, but I wonder why all this 
toil of the scribes to find a more exacting means of 
observing the law to appease God.” 

“Your doubts have been known to me for many 
days,” said Gamaliel, speaking with that sympathetic 
understanding that made Saul from that instant a hero 
worshiper. “In the first place, there comes into every 
man’s life a period of doubt, likely due to physical 
development, the transition from youth to fixed man¬ 
hood. Happy is the man who comes through strong 
and clean. In the next place, you are at the stage of 
mental development where you are tempted to abandon 
early training and to take up new ideals. This is critical, 
lest impulse drive you so far that you will lose the way 
of your life.” 

“I heed the warning, O Gamaliel,” said Saul as if the 
kindly sympathy of his teacher had refreshed him, “but 
now for the question that disturbs me, Why does the Law 
demand of the Jews such rigid ceremonial life ?” 

“I cannot answer that question fully,” said Gamaliel, 
“for it involves more knowledge of Jehovah’s plans than 
it has been possible for me to obtain. There are many 
sufficient reasons; chiefest is that by this plan Jews have 
a consciousness of doing the things that will please God. 
Other philosophies speculate upon the attributes of God, 
and what are the virtues men should imitate, but such 
speculation fails to establish the close relationship that 
the observance of laws has fixed between our daily life 
and Jehovah—the very narrowness of Jews has saved 


AT GAMALIEL’S FEET 


105 


to them through the centuries the high thought that 
Jehovah is the origin of all things. With the authority 
given me as a teacher I have used the ineffable name, 
Jehovah.” 

“My dear teacher,” said Saul, “now that my soul 
is naked before you, I confess a desire to know more 
than the mere repetition of the Halacha.” 

“The very impulse that has given us prophets,” 
said Gamaliel. “You should now give part of your time 
to the study of the history and the prophets, the edify¬ 
ing Scriptures, the Haggada—field of fruits and flowers 
that surrounds the stone wall Halacha. That fervid 
imagination of yours should develop in Haggada so that 
you can give to our people the poetry and imagery nec¬ 
essary to their sentimental natures; but I charge you 
not to condone any failure or refusal to observe the law, 
nor any abatement of it—no, not one jot or tittle, whether 
it be the written law, or the law by tradition.” 

“Will that not lead me to the same view as is held 
by the Sadducees, save that you include the Halacha?” 
Saul asked earnestly. 

“Not so long as we have our schools,” said Gamaliel. 
“It is the business of the scribes to search the Scriptures, 
to apply the law of custom to the interpretation of the 
Torah so that the law keeps up with changing conditions, 
and when the real meaning has been found, we secure the 
approval of the Sanhedrin and it then becomes binding 
upon the priesthood as well as on the people. A rabbi 
and scribe must retain everything he has received just 
as he has received it and so impart it, and his life must 
exemplify the things he teaches so that no shame shall 
come upon the Word—as a goodly lined cistern retains 


io6 


IN JERUSALEM 


every drop of water emptied into it, so the worthy scribe 
retains every word as it was given to him.” 

Under the inspiration of Gamaliel, Saul applied him¬ 
self to study with renewed interest. This searching 
for the right and wrong, or casuistry, made the work of 
the scribes endless, and laid many burdens of observ¬ 
ance on the people. The scribes had extended many 
of the laws so that the priests of the Temple received more 
for their support, causing some grumbling among the 
people. 

As a strict Pharisee Saul wore the white robe with 
blue fringe affected by his sect. Also he wore, especially 
when in or about the Temple and often on the streets, 
the phylacteries affected by the scribes and Pharisees. 
The phylacteries were small, square boxes opening like 
a locket, one worn on the inside of the left forearm and 
one was worn on the forehead, and they contained on 
parchment four passages from the Torah—Exodus 13: 
1-10, n-16; Deuteronomy 6:4-9; and Deuteronomy 
9:13-21—all on one slip in the case on the arm, but on 
separate slips in the case on the forehead. The one on 
the arm was fastened by two straps wound seven times 
around the arm and three times around the hand, and 
the one on the forehead was fastened with straps hanging 
down in a prescribed way, and sometimes fastened with 
a decorated fillet. 

Saul found that the rigid rules applied to the Halacha 
did not apply to the historical and prophetical parts of the 
Torah. The body of legends and traditions associated 
with the non-legal Scriptures was known as the Haggada, 
and the term included the method of interpretation. 
While the teaching of the Halacha was concerned with 


AT GAMALIEL’S FEET 


107 


carrying into effect every part of the written law, and 
extending the law to every new condition, on the other 
hand, the Haggada, the sayings, gave free scope to the 
imagination, invested the recorded history with supple¬ 
mental stories explaining motives and reasons, casting 
the glamor of romance and imagery around even the 
dry precepts of the law, released the imagination, and 
gave enough freedom to fancy to satisfy the avid senti¬ 
mentalism of the oriental. 

It was in this part of his study that Saul learned the 
legends and acquired the style of weaving about the text 
new combinations characteristic in his later life in making 
his appeals to mixed peoples, such as his reference to 
the legend of the magicians, Jannes and Jambres, oppos¬ 
ing Moses, or to the legend of the rock that gave water 
to the wanderers, following them in the wilderness. 

The two lines of thought represented by the Halacha 
and the Haggada went along together and constituted 
the equipment of any man worthy of being a scribe. 

While giving much of his time to study and prepara¬ 
tion Saul came in contact with the practical life of the 
people through prevalent complaints and the discussion 
among the scribes of the changes in conditions and what 
would be necessary to meet the changes. The scribes 
had taught the segregation of the Jews both in their 
eating and in their marriage relations with the idea of 
making the lives more acceptable to Jehovah. 

The taxes exacted by Rome became symbols to the 
Jews of acknowledgment of a heathen religion; the tax- 
gatherers were cordially hated. The complaints of the 
people against Rome embarrassed the leaders, because 
they were powerless against the government which estab- 


io8 


IN JERUSALEM 


lished law and tranquility. To add to the embarrass¬ 
ment of the leaders among the scribes, an organization 
called the Zealots, composed of fanatics and desperate 
men having nothing in common with the scribes, 
fomented rebellion and caused uprisings against officers 
of the government, claiming that they were following the 
teachings of the scribes and Pharisees. 

In this distraught condition Saul’s early training in 
Tarsus gave him a broader view of affairs. He was 
judicial when others were excited, he was loyal to Rome 
while others only had hate for the Empire. He was 
tolerant of the messianic Haggada prevailing, but insisted 
on Jews developing their own religious life under the 
freedom granted by Rome. The many questions devel¬ 
oped in Saul his latent qualities of statesmanship. 

While on his way one day to meet other scribes in 
the court of the Gentiles for a discussion, Saul stopped 
at the school to leave word where he was going. He 
learned that Philo of Alexandria would visit Gamaliel 
that day. 

“Stay, my son,” said Gamaliel to Saul, “and meet 
this interesting scholar.” 

Philo came in shortly, his kindly face showing the 
lines of one who had thought deeply. He had the bear¬ 
ing of a man with a message worth hearing. 

“I have turned aside from my journey to Ephesus,” 
said Philo, the great haggadist, to the assembled school, 
“to meet my respected friend and fellow-laborer, Gamal¬ 
iel; and I take this opportunity to congratulate you on 
having so devout and so advanced a teacher. It is my 
pleasure to find in him a co-worker in the interesting 
field of sorting out the fundamental things among the 


AT GAMALIEL’S FEET 


109 


great teachers and philosophers of Greece and comparing 
them with the basic teachings of Moses. There is a 
vast deal of help found in the study of ancient teachings 
in Egypt. I believe I will be able to convince eminent 
Greeks that the correct understanding of the Logos is 
the foundation of unity of belief in the Supreme Being, 
and that idea once established will constitute an easy 
approach to the universal knowledge of Jehovah; for 
all men instinctively look for the first cause, the 
beginning.” 

The time passed rapidly, for Philo’s words were 
refreshing and inspiring. He brought a new idea of 
universal love in his story; he said teachers should 
bring men of all nations first to the comprehension of 
God as Spirit, and that then would be the proper time 
to win them to the accepted form of worship. 


CHAPTER XII 

ACCEPTING RESPONSIBILITY 

At the end of two years Ben Hanan again visited 
Jerusalem, and now treated Saul with much more con¬ 
sideration. He was pleased to find Saul associated with 
prominent scribes; he spent a long time with Gamaliel, 
who urged that Saul should become a permanent resi¬ 
dent of Jerusalem, because of his fitness and his influence. 

“Our world centers in Tarsus,” said Ben Hanan. 
“There are now half-a-million people in our city, and 
no one has been fitted to cope with the teachings of the 
Greeks or with the lax morals brought us from Rome. 
His work lies where it is most needed.” 

“At least,” said Gamaliel, “I hope for the time that 
he may become a member of the Greater Sanhedrin. 
If he grows in judgment, and if he becomes the head of 
his own family, I will be glad to stand sponsor for him 
as a member from Cilicia.” 

“I pray that I may not become vain,” said Ben 
Hanan, humbly. “My greatest wish would then be 
realized.” 

Saul was growing, not tall, but sturdy. His face had 
filled out along character lines that Gamaliel had noticed 
in the boy, and the young man’s beard gave him the air 
of the added strength of well-timed maturity. 

It was at this visit of Ben Hanan that Martha’s 
latest-born was named Ahiram, according to the Jewish 
rites, and Saul assisted at the ceremony. So attached 
to the child did Saul become that the little fellow tried 


no 


ACCEPTING RESPONSIBILITY 


hi 


to cling to Saul two years later when the young rabbi 
left for his home in Tarsus, and Saul loved the child as 
if it were his own. 

Not only was Saul prepared by study of the law, by 
service in the Temple, and a general knowledge of other 
philosophies but he was compelled to take a thorough 
course in the knowledge of diseases, their cure and 
prevention. He knew not alone the remedies, but how 
to prepare them, mostly from herbs; and he was versed 
in all the well-known means of caring for the sick and 
disabled. As a rabbi he had to have this knowledge, in 
order to teach those youths who would never have the 
chance to come to Jerusalem to study, as well as to dis¬ 
charge the duties of relief and visitation imposed on a rabbi. 

In many of the synagogues there were men who could 
read the ancient Hebrew and translate it into the Ara¬ 
maic, the language used by the Jews of Palestine and 
by nearly all Jews in addition to the Greek. The Hebrew 
was at that time a dead language. Saul so fitted him¬ 
self that he could do his own translating and would not 
have the need of a translator, usually provided for the 
leader of the Sabbath-day services. 

The recital of all the preparation of a rabbi who was 
sent out from Gamaliel's school may seem almost endless, 
but infinite care was necessary to secure and maintain 
the reputation of Gamaliel, who in turn maintained the 
reputation of his great predecessor, Hillel, who had said: 
“He who engages in business cannot become a sage; 
and in a place where there are no men, strive thou to be 
a man.” 

In four years Saul had covered all the courses laid 
down for five years, and he was pointed to as one worthy 


112 


IN JERUSALEM 


of emulation in study. He had arrived at man’s estate, 
a young man of twenty sitting in the council with men 
of ripe years. His tact, his wide knowledge of men, 
his naturally kindly disposition, his flaming zeal when 
aroused, his uncompromising regard for truth had won 
him a place in the esteem of all he met. 

He had been set apart as a rabbi in formal ceremonies, 
both by the school of Gamaliel and the Cilician synagogue 
which he attended, and where at times he conducted the 
services or gave the discourse of the day. 

The great number of synagogues in Jerusalem at this 
time—there being over four hundred—was a curious 
commentary on the devotion of a people complaining of 
heavy taxation both by the Roman government and by 
the Temple, for every synagogue had to be supported, 
although it was merely a place of assembly for the par¬ 
ticular class of people who found congenial associates 
in the one they selected. 

The Great Sanhedrin had been a place of wonderful 
experience for Saul. He often sat in the outer circle of 
scribes, just outside the semicircle of members, and 
listened to the debates on questions of great importance, 
as well as heated controversies over mere details; and 
sometimes he had been called to fill temporarily the place 
of some absent member. 

It was the highest judicial and legislative body of the 
Jews; though deprived of much authority without the 
assent of the representative of the Roman government, 
it had unlimited power concerning religious matters or 
matters pertaining wholly to Jewish law. While the 
Sanhedrin was always identified with the Temple by 
having the high priest as its president, yet in filling 


ACCEPTING RESPONSIBILITY 


ii3 

vacancies many Pharisees had been selected because of 
their eminence in the study of the law. At times the 
body had been made up at the direction of the represent¬ 
ative of the ruling power assuming the authority to 
do so, but this occurred only rarely in history. It was 
a self-perpetuating body, and among the qualifica¬ 
tions for membership in it was that the candidate 
should be the head of a family and have children of his 
own. 

Saul had become so interested in his work that he 
regretted the approach of the time that he must leave, 
especially did he regret the separation from his young 
nephew, Ahiram, for between them a warm attachment 
had grown up. In anticipation of leaving by the sea for 
Tarsus, Saul had gathered quaint little presents for the 
members of his family, and recklessly he invested in an 
expensive necklace of Egyptian design as a gift to 
Tabitha. 

“You are now a man among men,” said Gamaliel 
to Saul, whom he had summoned to a conference. “A 
strange mission, for which you are fitted, has been placed 
in my hands to fill. Flavius Gratus, the proconsul, who 
is now in the city, has received word from Damascus 
that certain Jews of this city are stirring up an insurrec¬ 
tion in Damascus; and the powers in Rome have sent 
word that he shall send someone to whom the Jews will 
listen, to quell the rebellious spirit by persuasion before 
it bursts into activity.” 

“But I am too young a man to intrust with such an 
important mission as this,” Saul urged. 

“I would not send you, if I did not think your ability 
and talents were equal to the occasion,” replied Gamaliel. 


IN JERUSALEM 


114 

“Tell me, Saul, are you in a hurry to return to Tarsus 
to make some maiden your wife ?” 

“Such thought did not make me so answer/’ Saul 
spoke frankly, but with a flush that told his hopes. 
“I have not the promise of anyone, but still I doubt my 
ability for this errand.” 

“Go,” Gamaliel said with great earnestness, “and 
the success of your efforts there will give me the grounds 
for urging your name before the Sanhedrin, if it so be that 
your eloquence wins in Tarsus. Besides, you should be 
able to compare the beauty of Damascus with your 
home land. Let us go to the proconsul and get the 
information. I have told him that your loyalty to Rome 
is unquestioned.” 

“But I cannot enter the service of Rome,” Saul 
urged, as if doubting the judgment of Gamaliel. 

“Do not so consider it,” said Gamaliel. “The 
expenses and sending you are entirely my concern. 
I want to save the people from their own folly and for 
the time that they will become so strong in faith that 
the righteousness of their cause will prevail. This is 
not for Rome. It is for our own people, and the calamity 
must be avoided in spite of our own people.” 

“I will go,” said Saul with resolution. 


CHAPTER XIII 
FACING OPPOSITION 

In the audience with Flavius Gratus, Saul learned that 
it was the governor’s desire to prevent an uprising in 
Damascus by the Jews; in fact, that he was in strong 
sympathy with the Jews; that if the trouble started in 
Damascus, it would be largely due to agitators who had 
gone from Jerusalem, and, when the matter would be 
thoroughly sifted, he feared the word would come from 
the emperor to suppress all activities of Jews and deny 
them the privileges now given them. 

Saul went from this interview to the Men’s Court 
on the south side of the altar of-sacrifice, opposite the 
inclined approach to it. He was alone. This place had 
become sacred to him as a place of devotion. The fires 
of the altar and the officiating priest were in full view in 
front, and to his left rose the marble front of the Temple. 
He felt that all this magnificence was an effort to express 
the adoration of the individual man for Jehovah. He 
knew that his days of preparation were over; that he 
was to plunge into a mission that was most difficult; 
and that he was at one of the turning-points in his life. 
He needed help beyond the counsel of man to give. 

Prayer has been defined most successfully by devout 
writers; it has been prescribed by every ritual of religious 
organizations among idol and Christian worshipers; it 
has been encouraged by teachers of morals; it has been 
ridiculed by the cynics of every generation in the centu¬ 
ries of man; it is laughed at by the thoughtless; and yet 


n6 


IN JERUSALEM 


it remains the sacred and exalted communion of the 
souls of great men and of the great souls of common 
men with the Infinite. It may not change the laws of 
nature, it may not turn aside disaster, but it fills the 
heart of the devotee with courage and gives him that 
sense of freedom from fear by which he carries on to the 
end of his course. 

In devotion Saul prayed long and earnestly. He rose 
from his posture with his resolution confirmed to go on 
and meet the problems of his life in confidence. His 
mind was clear of any doubts; his soul had made a 
compact with the Supreme Being; he was above the 
annoyances and criticisms of jealous or short-sighted 
men; his vow was with the Most High. This was his 
dedication. 

The arrangements were hastily made, including 
letters of credit which would enable Saul to secure 
animals for transportation. He bade his friends and 
relatives farewell. He followed the upper road and came 
into the Damascus road at the upper end of the Sea of 
Galilee. There he crossed the Jordan and climbed the 
hills to the east. He left Caesarea Philippi and Mount 
Hermon to his left. The way was long and tedious, 
taking him at least eight days to reach Damascus. On 
the high plateau, long before he reached the city, he 
could see the course of the river Abana, marked by the 
growth of trees. The peaks of the Lebanon Mountains 
seemed, through the clear air, to march with and hover 
over him. Little, yellow, round hills lay on the right, 
marking off the desert of the east. In a cloudless sky 
the sun swung on its fiery way, as if it would burn the 
rocks that lay along the roadway. Slowly, so slowly 


FACING OPPOSITION 


117 

that it seemed at times there was no progress, slowly, 
Saul pushed on his way. Then there shot up out of the 
distance the poplar trees, the palms, the housetops, the 
walls of Damascus. 

Coming into the oasis, he found the waters of the 
Abana distributed through many channels hidden by 
fruit and almond trees, and a riot of verdure. The great 
street of columns stretched away into the distance, 
suddenly checked by the desert that drank up the 
abundance of water sent rushing from the snowy Lebanon 
Mountains. 

With his introductions Saul soon had a meeting of 
the leaders of the Jews, and told them of the great love 
the people of Jerusalem had for their kindred scattered 
through many cities. He told them of his native city 
of Tarsus, its great history, but not as old as Damascus; 
of the wanderings of the Hebrews from the days of 
Abraham and how Abraham no doubt passed through 
this very place to the land he sought to make his own. 
Then he reminded them of the faith of Abraham and of 
the promises Jehovah had made him. 

“ Are the promises of God to be doubted ? Have you 
lost faith in those promises?” Saul asked them. 

“ We are faithful to the Lord our God. Why question 
us ?” cried out Hyrcanus, one of the leaders of the revolt¬ 
ing section. 

“For this reason:” said Saul with such suddenness 
that replies were not ready, “We learn in Jerusalem that 
in your madness you would rise against the superior 
power of Rome with force of arms, when you are so 
puny that one legion of the countless legions of Rome 
would destroy you as mere brawlers. 


n8 


IN JERUSALEM 


“ Aye, more than that, you would bring your brethren 
in Jerusalem to degradation; our Temple would be taken 
from us; our brethren in distant cities would be made to 
suffer for your madness; the privileges of worship which 
we have now would be taken from us; our captivity 
would be worse than the captivity of our fathers. Have 
you lost faith in the promises made to us ? We are to 
be a mighty nation only if we obey God. Concern 
yourselves with your own duties; make your lives 
above reproach; live the law. Join with all Jews in 
obedience, and thus we will grow strong and the Lord 
will make clear the day of our deliverance. Hush every 
voice that persuades you to follow after the ways of 
futile revolution. Bear the burdens, however grievous, 
as those who have the assurance of the Most High God 
that you are his people.” 

Immediately, the agitators began their cries to put 
him out of the synagogue, but he stood before them in 
silence, with such dignity that none dared lay hand upon 
him. After the first tumult had subsided, leading men, 
merchants, and rabbis took up the argument on the 
side of Saul. It was late in the night before the argu¬ 
ments ceased. 

“I must not leave until I am able to send word to 
the revered Gamaliel that all is well,” said Saul. “And 
since he knows who are the leaders among you, as well 
as those who have come up here to stir you up, I can only 
give him the assurance which he must have to stay the 
hand of Rome by having the solemn pledge of these men 
that they will cease and will live orderly. That word 
must be evidenced by writing, so that if violated, Gamal- 


FACING OPPOSITION 


ii 9 

iel may hand to the Roman authorities the names of 
the men responsible.” 

Again there was an uproar, but after much discussion 
the written pledge was given to Saul to send to Gamaliel. 

Saul took the northern trade route over the mountains 
and was compelled to turn aside to Antioch to get animals 
to carry him on to Tarsus. During his brief stay in 
Antioch he visited the Gardens of Daphne built by Herod, 
and saw the beauty and the madness of the great pleasure 
resort. Money had not been spared to make the hills 
and grottoes rival the seductive sensualism of dream and 
fable. There he found dissipation unrestrained and 
pleasure expressed by depravity. The Greek art which 
he admired was here made coarse and common by its 
association with unbridled passion. And with all the 
vulgarity, Saul was touched with the beauty and grace 
of architecture and design: the vales had been made 
into bowers of blossoms and leaves; the miniature lakes 
nestled at the foot of hills covered with tamarisk bending 
to the slightest breeze; fountains gushed out of shaded 
rocks; bronze figures, lewd yet graceful—the artistic 
appreciation of Saul eliminated the grotesque and vulgar. 
The great street, lined with columns as far as the eye 
could reach, was, after all, only a way leading men not 
to think. 

Impatiently he made his way around the gulf, a 
distance of 100 miles. The last day he was so eager 
that he would not stop for the usual noonday rest, but 
urged his tired animals on, against the protest of the 
owner. Late in the evening he entered his beloved 
Tarsus, after an absence of four years. 



PART III 

A Rabbi in 'Tarsus 





3 








I 


CHAPTER XIV 
THE FAMILY CIRCLE 

Saul, the youth, had left Tarsus in the early morning; 
Saul, the man, returned in the shadows of the evening. 
He was weary, travel-stained; the day and hour of his 
arrival were not known to his family. His entry into the 
city led him through the upper part, unchanged, and yet 
strange to him. The streets, the houses, the school of ' 
Nestor, the arena, the palace of the governor, to his 
eyes, inflamed from the burning light of the road, were 
twisting and floating in the grotesquely changing pro¬ 
portions of a mirage. The booths were empty along the 
tradesmen’s streets, the doors were closed, the streets 
were almost forsaken. Through the latticed upper win¬ 
dows lights were showing. The scenes were familiar 
to him, but it was the familiarity of boyish memory; 
and now the weary man tried to adjust all the details 
back into their proper places, along with his knowledge 
of other cities. 

He had seen Damascus, the queen of the desert; of 
course, Jerusalem was indelibly fixed in his mind; he 
had recently beheld the pomp and shame of Antioch, 
with its pleasure resort. He felt that Tarsus was just 
as he had left it, but the thrill of its greatness was not 
what his fancy, feeding on loyal memory, had anticipated; 
or, rather, other scenes now claimed a place for com¬ 
parison; and still it was his beloved Tarsus. 

Dismounting and settling with his companion from 
Antioch, he made his way with a heavy heart through 


123 


124 


A RABBI IN TARSUS 


the booth to the door of the shop. The years had 
slipped away from him in the short time of his heavi¬ 
ness of spirit. He was once more the lad waiting 
for the door to open. Repeated knocking brought 
Ben Hanan, bearing a lamp, to open the door. Seeing 
it was Saul, he dropped the lamp and flung his arms 
around his son, embracing him and kissing his cheek. 
At the entrance to the living-apartments the family 
crowded about him. His mother, Deborah, now reached 
up to put her arms about him, and then she laughed and 
cried and fondly stroked his young beard. David, a 
slender lad, tall for his age, waited in some hesitation, 
then greeted Saul. He paused only a moment and ran 
to tell his chum, Abiathar, the son of Eleazar, that Saul, 
his brother, had returned. A shy little girl whom Saul 
could not recognize waited to be told that this was the 
elder brother whom she could not remember. 

“ You should see him!” David was saying to Abiathar, 
his friend. “He has such a fine beard. I don’t believe 
he will ever play ball with us any more.” 

“I had a dream about him,” said Tabitha, who had 
been listening to David. “I awakened laughing at the 
funny beard he had.” 

“The oddest thing is that girls always dream about 
things they want,” said Abiathar, “or they tell them as 
dreams.” 

“You are a barking puppy,” Tabitha blushed, “and 
I’ll have father teach you a lesson.” Turning to David, 
she asked, “Did he come up directly from Jerusalem?” 

“I didn’t wait to find out,” David replied, “but he 
is so sunburned and dusty that he might have come 
back by way of Egypt.” 


THE FAMILY CIRCLE 


125 


“But Egypt is to the south. He would have had to 
travel over the world to come home that way,” said 
Tabitha. 

“He looks as if he had,” said David. “Come over 
and see him for yourself.” 

“Not so,” said Tabitha, “until he has rested, and 
then should he want us to come, he will let us know.” 

“Now you can go to sleep,” said Abiathar, teasingly, 
“and perhaps you can dream that he came here right 
away.” 

Tabitha gave Abiathar a stinging slap for reply. 

Saul was induced by his gentle mother to remove his 
dusty clothes, bathe, and eat. Then he was willing to 
talk far into the night with her, but, as if he were the 
lad who only yesterday had left Tarsus, she compelled 
him to go to sleep, with the admonition that in the 
morning and in the days to come she would have him 
tell over and over his life in Jerusalem. 

Conversation was an art in those days. A person 
told his tale to inform and entertain his hearers. The 
thread of the story was not broken with harsh comments. 
Every traveler was an observer on his own initiative. 
Those who stayed at home had news equally important 
to the one who returned. Conversation was not a series 
of trivial hop-skipping of superficial comments, inverted, 
subverted, and diverting expressions. It was an inter¬ 
change of facts, impressions, and well-grounded opinions. 

Four years of absence gave Saul much anxiety to 
accommodate himself as a unit in the smooth-running 
home fife. His next day was devoted to his mother. 
She not only had an interest in what he had done but 
all the little details of Martha’s home life were as 


126 


A RABBI IN TARSUS 


entrancing to her as if she were a child listening to fairy 
stories. 

Above all, she made Saul repeat all the little incidents 
in the life of Ahiram, Martha’s youngest son. The 
mother gloried in praising Adonijah, whom Miriam had 
married; she told of the home and the fine business 
which Adonijah had in Salamis, and that some day 
they would go over to Cyprus and visit them in their 
home. 

In the evening the whole family gathered in the 
living-room, resting on the soft cushions, and spent a 
long time gathering up the missing links of the years. 
In a lull in the conversation, Saul inquired if Eleazar and 
his family would come in during the evening. 

“They would not intrude on our first night with you, 
my son,” said Ben Hanan, with a meaning look at his 
wife. “Neither will Ben Arza come, for he well under¬ 
stands that your first night is sacred to our family confer¬ 
ences. They know and observe the right of a family to 
its own life.” 

“Perhaps my anxiety to see everyone as soon as 
possible is too great,” said Saul. “I do not want you 
to feel that I am at all weary of dear little mother.” 
He laid his head in her lap. 

Deborah smoothed his hair as caressingly as if he 
were the small boy of years long ago. The talk ranged 
from the details of his school life and service in the 
Sanhedrin to the sights of Damascus and in the vicinity 
of Antioch. Ben Hanan required Saul to repeat his 
experience in Damascus and was anxious to know that 
Saul had taken every precaution in sending his report 
to Gamaliel. The hour was late. 


THE FAMILY CIRCLE 


127 


“I have thought matters over,” said Ben Hanan, in 
a new tone which aroused interest. “I find that the 
business is growing. It is the business of this family, 
now that grandfather is gone. He enjoined me to make 
such preparations as I now propose; in fact, have made, 
in part. Saul will have to give much of his time to our 
people, for they need him, and they expect it of him 
because of his preparation. While he cannot give all 
his time to the business, what time he can give will 
relieve me. David, do you want to grow into the 
business ?” 

“I certainly do,” said David. 

“Then, Saul, the time may come when you may need 
rooms for your own use.” Ben Hanan’s voice was 
softer than it had been. “When you do, remember 
that I have purchased a parcel of land adjoining our 
home, and have set aside a fund for you to construct 
your building, of course to be charged against your final 
interests in the business. Your first duty is to teach 
as much as possible. Ben Arza wants your help. If 
the terms suit you, then you will know how to order your 
affairs, unless it be that your experience in Damascus 
lures you back to Jerusalem.” 

“My life lies here in Tarsus, and my debt to you 
cannot be paid except in the service that will please you.” 
Saul spoke as if it were a vow. 

“I am glad to hear you say so,” said Ben Hanan, 
“for in my talk with Ben Arza today he told me that he 
would like, if we were willing, to read your credentials 
to the congregation next Sabbath, and to secure the 
consent of the council of the synagogue to confirm you 
as rabbi. I thought it good.” 


128 


A RABBI IN TARSUS 


“That is so quickly done, I fear it may be offensive 
to some of our people , 55 said Saul. 

“Our people have patiently waited four years for 
this event , 55 said Ben Hanan. 

Saul sprang up and disappeared for a brief space of 
time. When he came back he was carrying a package 
in his girdle. He helped his mother to rise. He unloosed 
the package and the rich folds of a silk veil, mounted on 
a headdress, rippled down almost to the floor. 

“I did not intend to bring this out until the beginning 
of the Sabbath , 55 Saul said, as he put the veil on his 
mother’s head, “but I want little mother to know that 
she has as handsome a veil as anyone, when Sabbath 
comes . 55 

The joy of the mother amply repaid Saul, and the 
admiration of the rest of the family was so great that she 
scolded them for trying to make her vain. 

They did not neglect the custom of their times, even 
at that late hour. There was a slight pause, and Ben 
Hanan asked Saul to lead in the prayer of the evening. 
The influence of the custom was to make the family 
loyal to one another, to give them a sense of consecra¬ 
tion and a feeling that they were safeguarded in the 
struggles and uncertainties of life. In these devotions 
there was no feeling of compulsion, no humiliation; but 
in pride and joy, from the eldest to the youngest, there 
was a feeling that the prayer was a privilege. At least, 
its results could be seen in the joy of the home life, and 
in the confidence with which every member went to his 
tasks, as well as the patience with which he met adversity. 

Saul recited one of the prayers selected for the evening 
service: 


THE FAMILY CIRCLE 


129 


“O Lord, Our God! Cause us to lie down in peace, and raise 
us up again to life! O, Our King! Spread over us the tabernacle 
of Thy peace; strengthen us before Thee in Thy good counsel, and 
deliver us for Thy name’s sake. Be Thou for protection round 
about us; keep far from us the enemy, the pestilence, the sword, 
famine and affliction. Keep Satan from before and from behind 
us, and hide us in the shadow of Thy wings, for Thou art a God 
who helpest and deliverest us; and Thou, O God, art a gracious 
and merciful King. Keep Thou our going out and our coming in, 
for life and for peace, from henceforth and forever!” 

“Eleazar and his family will be over tomorrow even¬ 
ing with us,” softly spoke Deborah to Saul as they parted 
for the night. 


CHAPTER XV 
WOOING TABITHA 

In the early morning Saul went into the workroom, 
where David sat at the loom. A stranger was sewing 
the tent-cloth. 

“This is a heavy task,” said David, “but father says 
you learned it and that I must.” 

“I am glad that I was kept at it,” said Saul, as he 
took a seat by the side of David and showed him how 
to weave the tent-cloth water tight. 

“You have not forgotten how to do it, in all these 
years,” David said in admiration. 

“I kept in practice while living with Ben Gerber,” 
said Saul. “Who gives you your lessons in the Law?” 

“Mother teaches me some, and after the morning 
hour I go to school to Ben Arza. It is well they did not 
try to make a rabbi out of me, for I do not take to so 
much learning. You are to give me lessons, and that 
will be hard on both of us.” 

Saul smiled and went over to the place on the dais 
where the grandfather used to sit. He saw that the 
same cushions were there, dusted and well-kept. The 
workman told him that no one was permitted to sit there. 
Saul, gently lifting the largest cushion, saw the slab his 
grandfather had raised. He lifted it. In the cavity 
lay the roll he had seen before. Reverently he put 
things back in place and went to the front booth, where 
his father was busy with customers. Saul lingered until 
there was no one in the booth save his father. 


130 


WOOING TABITHA 


I 3 i 

“I thought I could spend some time learning your 
ways of business/’ said Saul. 

“It would be better for you to visit Ben Arza and 
Nestor and your old athletic director. You ought to 
get yourself thoroughly back into Tarsus, my son, before 
you take up a business that has run for so many years in 
a certain way that our customers would leave us, if there 
were any change. I want you to visit until after the 
Sabbath, for a man cannot pick himself up from Jeru¬ 
salem and in a day replace himself in Tarsus after years 
of absence.” 

Saul went to the synagogue and found that the years 
were telling on Ben Arza, but the joy of the old rabbi at 
meeting with Saul was so great that he kept repeating: 

“So your first visit out of the house was to see me ?” 

Saul noticed that the rabbi tactfully refrained from 
discussing any of the manifold questions which he 
remembered he had loved to discuss with Azel, but told 
him about the members of his congregation. 

“You will want to know what my understanding of 
the Law is,” said Saul. 

“Have you consented to the plan your father 
requested ?” 

“Yes, but still you always examined me carefully.” 

“That was before you went to Gamaliel. Now it is 
enough to know that Gamaliel has commended you. 
I think it would be wise for you to meet your old friend, 
Nestor. I think much of him and he asks about you.” 

This was a new note in Ben Arza’s life. He had 
made friends with a Gentile. With curiosity as to the 
attitude of Nestor, Saul went to the old hall, where he 
had often listened to the lectures, and found Nestor 


132 


A RABBI IN TARSUS 


before a class. Saul paused and looked about the room, 
and was struck with the beauty of the surroundings. 
While he had seen more grandeur in buildings, the riot 
of statuary in Antioch, yet the quiet beauty of the hall 
called back the descriptions by Nestor of the Parthenon, 
and the lesson that he sought to give of simplicity in 
expression. Nestor stopped his lecture and made his 
way to Saul. 

“I would not have known you,” said Nestor, “unless 
my friend Ben Arza had told me that you had returned. 
Come, let me present you to my class.” 

“I am surprised that you and Ben Arza are such 
friends.” 

“Not more than we are,” said Nestor, smiling. “We 
happened to meet in my inquiries about you; and we 
found that each of us has an honest desire to know God, 
he coming from Sinai and I from Olympus.” 

Nestor led Saul before the class and introduced him 
as a young Hebrew who had once been in the school, and 
since had been a student under the greatest Hebrew 
teacher, Gamaliel. Saul responded in general terms, 
telling of his pleasure and advantage in having been 
under Nestor; of the great lessons he had learned from 
him of how to be a gentleman; he said the greatest lesson 
learned under him was to be open-minded and tolerant. 

From the hall Saul went to the gymnasium to meet 
the director, who had no warning of his visit. 

“Jew that you are,” said the director, “yet I know 
that you have been under me. Do not tell me your 
name. That beard puzzles me. You were a lad—lay 
off that long outer coat. Now I know you. Yes, there 
is that tiny scar on your forehead. Saul—‘aye, Grotius 


WOOING TABITHA 


133 


has come in.’ And you have grown. Let me feel those 
muscles. Fine, but not in training. You should keep 
up some training, for you have wonderful development 
that should not be allowed to grow flabby.” 

“I have come back to live in Tarsus, and perhaps I’ll 
come to the gymnasium once in a while.” 

“Do so freely,” said the director. “I will keep you 
in condition till you have come to your solid manhood.” 

“Even now I would like to swim in the pool once 
more.” 

“I was about to take a plunge myself,” said the 
director. “Join me.” 

After swimming in the pool Saul felt refreshed and 
that he was more nearly able to fit in the years of absence 
as part of his life in Tarsus. He remembered the quay 
where he used to loiter, and he went down the street 
which had been decorated by Antony at the reception of 
Cleopatra. Many of the columns were still standing, 
but no effort was made to keep the street in repair. 

At the wharf were camels and donkeys, men and 
goods, a small boat, slaves, and the hubbub of merchants 
bartering, as if he had been absent only a day. To add 
to the impression of the brief passage of time, a small 
company of Roman soldiers rode up to the wharf, dusty 
from travel, and unloaded their small baggage; the soldier 
in charge of the company directing his men to get aboard 
the boat. 

On his way back from the wharf he called to see his 
old friend, the Sadducee boy, but he had gone to Ephesus. 
He soon became accustomed to the veiled women on the 
streets, for some were veiled in Jerusalem, and he remem¬ 
bered that all honorable women wore veils in Tarsus. 


134 


A RABBI IN TARSUS 


Late in the afternoon he returned home; it had been a 
wonderful day to him, but he keenly anticipated the 
visit of Eleazar and family that night. He was more 
worried about how to address Tabitha, what she would 
be, what would be her attitude toward him, than he 
had been about any of his experiences of the day. 

His mother had laid out his finest robe, cleaned and 
white; she had shaped his headdress so that he could 
wear it; and he knew from her absence that she was 
busy preparing an extra meal for the evening. His 
doubts were largely removed as he looked at his finest 
robe, for certainly Tabitha would be impressed with his 
appearance, and she would be, like all the others, glad 
to welcome him back. 

The meal was spread, the cushions were arranged 
for all to recline while they ate. He was so impatient 
that he feared the guests would not come. In due season 
his father led the guests in. Saul was greeted warmly 
by Eleazar and his wife, but Tabitha hung back timidly 
and softly spoke her welcome, without lifting her veil 
as her mother had done. The young girl was just budding 
into womanhood, the marriageable age, according to 
custom. She had grown nearly as tall as Saul; and, 
notwithstanding her veil covered the lower part of her 
face and shoulders, it could be seen that she had a well- 
rounded form. She moved with grace and had the rare 
charm of true modesty. Saul was disappointed that he 
could not see her face, since she would not remove her 
veil, even though others had done so, in the sanctity of 
the family circle. Even she contrived to be so placed 
at the meal that her mother shielded her from the eyes 
of Saul, when her veil was thrown back while eating. She 


WOOING TABITHA 


1 3 5 


evaded entering into the table talk, more than to give 
the shortest and most direct answers to any questions. 
She avoided any extended replies to Saul’s references to 
their life before he left the city. 

Saul had tried desperately to engage Tabitha in 
conversation after all had dined. Finally, taking from 
his girdle the napkin which she had given him when he 
left, he unfolded it, saying to her: 

“See, I have always had a sample of your needle¬ 
work with me.” 

“It was not well done,” she replied, very evenly, “for 
it was my earliest work.” 

“I wish I might see your last work,” said Saul eagerly. 

“It is hardly proper that an unmarried girl should 
display her handiwork,” she said with averted eyes, 
“after she becomes a woman, for then she regards it 
differently. It is more sacred than when she was a 
child.” 

In that simple statement, more by the tone than by 
the words, it was revealed to Saul that Tabitha was now 
a woman, and he knew that she had to be won as a 
woman. Her modesty was a labyrinthine fence about 
her, which could not be rudely broken down; but it was 
plain that she wished to be approached along the wind¬ 
ing way, without disclosing too quickly the entrance to 
the path that led to her guarded self. All his sustaining 
vanity left him. Resentfully he thought that he would 
pursue the subject no farther; but there surged back on 
him the sweet tenderness of her; the dignity and caution 
with which she had urged her rights; the delicacy with 
which she had let him understand that a maiden counted 
it a thing of value to be won; and perhaps, after alb 


136 


A RABBI IN TARSUS 


she would hesitate to give him the favorable answer. 
His pride was hurt. The necklace he had brought from 
Jerusalem could rest undisturbed. 

Thoughts of the first Sabbath after his return home 
gave him more anxiety than had any of the preceding 
events in his life. While he expected favorable results, 
yet he felt unduly agitated. The synagogue was 
crowded. Even on the side set off by a screen for the 
women, the space was crowded. The people stood. 
A platform extended a considerable distance from the 
back end toward the front across the room. On this plat¬ 
form were the only benches in the synagogue, and on 
these benches, facing the audience, were seated the mem¬ 
bers of the local Sanhedrin of Tarsus, including the 
council of the synagogue. 

Near the front of the platform was the reading stand 
or pulpit on which was placed the roll of the Law, on 
two rollers; by winding the long belt or strip onto the 
right-hand roller and off the left-hand roller, the reader 
could read the Hebrew text—this being a synagogue of 
strict Pharisees the Greek text was not used. At the 
back end of the bema, or platform, was a curtain, in 
imitation of the Temple, concealing from view the 
reproduction of the ark of the covenant and rolls of the 
Law and of the Prophets. 

Ben Arza announced that Saul would read the lessons 
for the day, and would not need any interpreter, for 
usually an interpreter was needed to translate the 
Hebrew into Aramaic, the spoken language of the Jews. 
Saul could not resist trying to catch a glimpse of Tabitha 
through the screen, but their veils added to the screen’s 
concealment of the women. The duties assigned to Saul 


WOOING TABITHA 


137 


carried also the pronouncing of the benedictions, the 
shema, or morning prayer, the benediction at the close 
of the reading, and the translation. He had gone 
through with this program many times before, and it 
was easy enough for him to follow it, almost mechanically. 

“Say what is in your mind,” said Ben Arza, when 
Saul had finished. While Saul knew that, according to 
custom, he was expected to deliver an address, in the 
nature of an account of his time spent in the Holy City, 
yet he hoped to escape it, for he thought of himself as a 
youth in the congregation. 

He arose to acknowledge the request from Ben Arza 
and when he turned to the audience the faces blended 
into a blurred mass. He even fancied that through the 
lattice he could see a pair of big brown eyes smiling at 
him over a veil. His hands were cold, his lips were dry, 
and he felt the hot blood rush to his face. He stepped 
forward and took the chair provided for the one who gave 
the address, although the reader stood when reading. 
He began very humbly, hesitatingly referring to his early 
days in Tarsus, and how it had been on his mind all the 
time to return and take up his life among his own people. 

The spell was broken and, his nervous temperament 
now controlled, he was absorbed in the telling of his 
story, so that his words shot forth as if urged by a 
torrent of feeling. 

In his energy he forgot the time and place and arose, 
after the manner in the Greek school, pouring out his 
soul in the great thought that the time was now at hand 
for every effort to bring men to observance of the law 
and to make the sacrifices of repentance. Then it came 
to him that he was standing; but, without any embarrass- 


138 


A RABBI IN TARSUS 


ment, he continued his talk while taking his seat. He 
had spread the spell of his personality over the people, 
and they murmured in approval when he had finished. 

At the close of Saul’s talk, Ben Arza came forward 
and announced that the president of the council had a 
word to say. 

“My word is short, and very properly Ben Arza 
might have said it himself,” said the president. “It is 
this: We have asked Ben Arza to instal Saul as an 
associate rabbi of this synagogue, with the hearty 
approval of Ben Arza. If anyone has aught to say 
against it, let him speak.” 

“Since no one speaks, we will take it that the congre¬ 
gation approves,” the president continued, after a pause 
for an objection. “Saul, kneel, and Ben Arza will 
pronounce the benediction.” 

The simple ceremony was soon performed, for it was 
merely a confirmation by the members of the synagogue 
of the more elaborate examinations and ceremony 
through which Saul had passed in Jerusalem. 

The following week Saul plunged into the details of 
business. He found that his father had been so scrupu¬ 
lous in keeping accounts that he knew to whom he had 
sold goods for many years, the prices and quality; that 
he had a perfect knowledge of almost the exact time that 
a customer would return from the distant mountains or 
from the desert for a duplicate order. He had com¬ 
plete memoranda of sources of supplies and prices, and 
of those who exchanged supplies for the manufactured 
goods. Thus began Saul’s schooling in business affairs. 
On the day of the middle of the week Ben Hanan told 


WOOING TABITHA 


139 


Saul to prepare himself early in the evening to sup with 
Eleazar. 

“Do you think, father,” said Saul with the utmost 
frankness, “that I may pursue Tabitha with justice to 
her and to myself ?” 

“A maiden must be won,” said the father, “before 
the business of talking about settlements is taken up. 
Your own heart must guide you; and you will scarcely 
think her worthy in after-years, if you have not the 
desire so strong to make her your wife that you can win 
her to your way of thinking.” 

In Eleazar’s house that evening, Tabitha was busy 
serving the meal. She had tied the long, loose sleeves 
of her outer dress back of her shoulders, and the tight 
sleeves of her under garment were rolled up out of the 
way, disclosing a beautiful, rounded arm. She had laid 
aside her veil. Her large, luminous, brown eyes glowed 
above her olive-hued, oval face. The warm blood tinted 
her skin and made red her lips, of delicate shape. Saul’s 
eyes followed her as if in hunger they were feasting. She 
was a brighter vision than his fancy had painted. 
Womanhood was glorified in her. She went about her 
tasks in a quiet way, apparently oblivious to the burning 
eyes with which Saul watched her every movement. 

Eleazar proposed that all should go up to the house¬ 
top to enjoy the cool breezes of the evening after the 
meal had been finished and the dining mat had been 
cleaned. Saul lingered to the last, helping his mother 
up the narrow stairway. At the top he looked back to 
see if Tabitha had come. His mother said she wished 
he would go back and get her veil, as she feared that 


140 


A RABBI IN TARSUS 


later the night air would be cool, but that he need not 
hurry. 

Tabitha was sitting on a dais with some of her work, 
as if she intended to make an evening of it by the lamp. 

“I thought you would come with us,” said Saul, as 
he took his mother’s veil from a small table. 

“I could not see to work up there, and, besides, they 
would want you to tell them again and again about your 
wonderful Gamaliel,” she said, in even tones. 

“Do you not like him?” Saul was sitting down 
beside her while he spoke. 

“Well enough,” replied Tabitha, “but a woman has 
many things to think of besides the dividing of the word.” 

“Let me speak quickly, lest someone interrupt us.” 
Saul’s words came with the stress of his feeling. “You 
know, Tabitha, I carried the napkin all these years, 
because I thought of you. A little thing, but I come 
back to win the hand that made it!” 

“A woman wants something more than honors, laws, 
and discussions,” Tabitha spoke as she stitched precisely. 

“That is right, and a man needs something more 
than a knowledge of all learning and wisdom to fill his 
life out and make living a joy.” Saul’s tense voice was 
the note of love. “All that is for you and, more, I want 
my life to be for you.” 

“Until you said in the synagogue that you had come 
back to live here,” her voice was now vibrant, “I did 
not think you had enough love to hold the life of a woman 
in your keeping; but when I saw how afraid you were to 
go on with your talk at the request of Ben Arza, I was 
ashamed lest my eyes would disclose how my heart 
warmed to you.” 


WOOING TABITHA 


141 

“I did see your eyes through the screen, through your 
veil; those wonderful eyes of yours, limpid as the depths 
of the sea, bright as the stars of night.” He was sing¬ 
ing the song of his passion for her. “Here, see!” He 
drew from his girdle the necklace. “I loved you when 
away and brought this to seal our betrothal.” 

She bowed her beautiful head of shining black hair 
toward him to receive it about her neck. Trembling 
with emotion, he slipped it over her head. She dropped 
her work and leaned over on his shoulder. A new world 
had been created for them, or, rather, the old world had 
been revealed to their exalted vision as a place of 
wondrous beauty. Thoughts flashed from soul to soul. 

“Let us go up to the roof,” she said shyly. “I do 
not think it is too dark for them to see your present, 
and to hear what we have to tell them.” 


CHAPTER XVI 
A LOVER-HUSBAND 

The questions of marriage settlements were adjusted 
by the parents of Saul and Tabitha, so that she had a 
fund that would, if need arose, be hers, separate from 
the claims of her husband; but the management of it 
was given to Saul, as was the custom. The banns were 
announced in the synagogue many days before the time 
of the wedding. Every step in a marriage was designed 
to make the union solemnly binding. While divorce, 
as a mere procedure, was easy and involved little detail, 
yet back of the marriage was such strong sentiment of 
the people upholding it that rarely did anyone resort 
to divorce, having the fear of public opinion before 
him. By the publicity given to the banns there was 
an assurance that no scandal, no concealment, no 
secret living would be allowed to interfere with a proper 
union. 

The marriage ceremony of Saul and Tabitha followed 
in due course. It involved a procession to the synagogue 
under the canopy borne by four attendants, the trumpets 
preceding, the bearer of palm and myrtle branches leading 
the way, and attendants scattering wheat and some¬ 
times small coins, in token of plenty. Standing before 
the altar and under the canopy, the marriage contract 
was read to the bride and groom; the scarf was spread 
over their shoulders; the cup of wine was tasted and 
the cup was thrown on the floor and broken, in memory 
of the vow that their children should be taught to labor 


142 


A LOVER-HUSBAND 


143 


for the return of the Hebrew people from their captivity; 
the ring was blessed and placed on the bride’s right fore¬ 
finger by the groom, with a solemn declaration that it 
was a symbol of their union. 

The joyous procession re-formed and conducted the 
couple to the groom’s home; the bride let down her hair 
and loosed her veil. Then followed a week of festivities, 
participated in by the friends and relatives, though the 
bridal couple celebrated their marriage for thirty days. 
In the intimacy of home life, marriage was sacred, and 
the coming of children was hailed as a special favor of 
God. With no false modesty the family discussed the 
intimate affairs of life as matters of solemn interest. 

Saul built his house as his father had provided; took 
up his work as a teacher, and strictly followed the 
strongest injunction laid upon a rabbi—to visit the sick, 
to care for the fatherless, and to bury the dead. He 
gave a few hours every day to the business and some 
special attention to the education of David. His classes 
were eagerly sought by the youth, so that he had to limit 
his services to those old enough to understand the higher 
teaching for which he was fitted. 

The devotion he showed his wife was such as to attract 
the attention of even those who taught the sacredness of 
the family. It was not a duty that called him to his 
home, but the great love he bore Tabitha, which grew 
into worship of her in the passing days. So busy was 
he with his activities as rabbi and a business man that 
it was a wonder he had any time for his home; but 
resolutely he held his allotted time for his wife. She 
even chided him that he was spoiling her with his many 
little acts to relieve the tedium of her duties. 


144 


A RABBI IN TARSUS 


“ Should a rabbi who is needed as a great teacher 
give his time to run his wife’s errands?” she asked. 

“ Should my love for you, that knows no bounds, be 
denied expression for the sake of those who will care 
little for the sacrifice?” and this question closed all 
argument from Tabitha. 

Nestor invited Saul to lecture before his school on 
the source of the Hebrew idea of Jehovah. Ben Arza 
added his commendation of the opportunity, saying 
that it was a rare thing that a Jew should be called to 
speak in the hall of a Greek school. To prepare him¬ 
self for this task required a review of the Greek philos¬ 
ophers, for Saul determined that he would present the 
subject in such light as would make the understanding 
of Jehovah easy for the Greek mind. Tabitha firmly 
insisted that he should give up the doing of small tasks 
for her until he had completed his preparations. 

Saul was surprised at the number of leading men 
present on the day he addressed the students under 
Nestor. Nestor made clear that in presenting Saul to 
make this address he was going outside of the usual 
customs, but that it could do no harm to hear from one 
who had been a student in this school concerning things 
which had a powerful influence in all parts of the 
world. 

When Saul arose to respond he felt imbued with the 
spirit of the philosophers and prophets. He was not 
conscious of self, but thrilled with the thought that here 
he might plant the seed which would yield a bountiful 
harvest in the years to come. He knew that he was to 
speak to Greeks and, with a subtlety that seemed to 
come unsummoned, he spoke in the rounded and finished 


A LOVER-HUSBAND 


T 45 


tones of a Greek. He led them in a review of their own 
philosophers who had sought the one great and Supreme 
Spirit back of the mysteries of creation; he pointed out 
how selfish teachers had perverted the view of the great 
men of Greece; he passed with quick but biting sarcasm 
the idle efforts of the Gnostics to catch the unwary by 
establishing the doctrine of a multitude of spirits inter¬ 
vening between man and the great First Cause. 

Then, with a trick of abruptness he had shown in 
Damascus and which he developed later in life, he 
asked: 

“What do you seek? God over all? If so, why do 
you limit him with your reason? Your spirits will 
tell you when you have known God, if it so be that you 
earnestly seek him. In your heart being convinced 
that there is a God, from whom proceeds life and every 
good thing, would you shut your eyes to further visions 
of his power and how to reach him ? 

“The Hebrew mind accepts the premise that there 
is a God who rules, from whom life proceeds,” he declared. 
“When the fathers of the Hebrew people accepted 
this premise as universal knowledge, with unrestrained 
faith, they sought to bring their spirits into harmony 
with God by searching out every ultimate good, and 
found that it was embodied in the God of our people 
and of any people who have the faith to accept him. 
Hence, faith is the foundation of the understanding that 
the Hebrew people have of the Lord our God. If he 
were the creation of any mortal mind, then it would be 
found that there were faults in his attributes. He is 
spirit; personified in speaking of him, to make him 
comprehensible to man. In all the ages it is found, by 


146 


A RABBI IN TARSUS 


reasonable and fair investigators, that the Lord God is 
unmoved from the seat of righteousness. He can do no 
wrong.” 

The audience listened to the full discourse of Saul with 
candor and his reputation grew in Tarsus so that on any 
Sabbath when he was to speak in the synagogue there 
were many Greeks in attendance. 

Ben Hanan was overjoyed at the progress Saul was 
making, and tried to keep him from giving too much 
time to the business; but Saul urged that age was coming 
on his father and that soon there would be additional 
demands upon his own earnings in his own family. 
Ben Hanan was pleased and agreed that it was right 
that Saul should try to increase the profits of the busi¬ 
ness. 

Among the dealers who came to the shop of Ben 
Hanan was a tall, robust man from Cyprus, by the name 
of Barnabas. He had heard Saul in the synagogue and 
urged him to come to Salamis. 

“I would like to come,” said Saul in answer to the 
urging of Barnabas, “to visit my sister, Miriam, and 
meet her husband, Adonijah; but I cannot leave home 
until my child is born.” 

“If soon, it would be well to wait,” said Barnabas. 

“Not that I could not make the journey before that 
event,” said Saul, “but I would not leave my wife for a 
day until the babe rests in her arms.” 

Tabitha tried to argue against Saul excusing him¬ 
self from the synagogue and earnestly endeavored to 
convince him that he should go about his regular duties. 
Even his mother urged him that every care would be 
given Tabitha. 


A LOVER-HUSBAND 


T 47 


“It matters not what care you give her,” Saul said 
with finality. “She is my wife and I am only giving 
her the attention that is her due.” 

When Saul’s first-born son arrived there was not only 
great rejoicing in the families of Ben Hanan and Eleazar, 
but from outside of Jewish circles came presents and good 
wishes. Then it seemed almost impossible for Saul to 
leave the side of his wife and their little son, whom they 
had named Jonathan. They had also given him the 
Roman name of Nestor. 

Saul’s intense devotion to Tabitha seemed to grow 
with every passing day. The floodgates of love had 
been opened through which the intensity of his nature 
sought expression. 

“Sometimes I fear that our intense love will consume 
itself or that we will be overtaken by tribulation,” said 
Tabitha. 

“No danger that it will consume itself,” said Saul, 
“for it feeds itself; and if misfortune overtake us, then 
we will have lost none of the joy of life.” 

After the boy had grown to sturdy babyhood, Saul 
was persuaded by Ben Arza and Tabitha to accept an 
invitation to Salamis for a short stay, giving a series 
of lessons and lectures to the Jews and to many Greeks 
attracted by his reputation. 

“My heart warmed to you,” said Barnabas, after 
Saul had finished in Salamis, “when I heard you in 
Tarsus, and I was resolved then to have you come to 
us in Salamis. I am glad that you came.” 

“I shall always remember your kind treatment,” said 
Saul, “and I hope some day to come again, but now I 
must hasten home.” 


148 


A RABBI IN TARSUS 


Nestor called on his friend Ben Arza to learn what 
were the qualifications for a member of the Greater 
Sanhedrin. “Do you think of listing your name for a 
membership ?” asked Ben Arza with a laugh. 

“Not sosaid Nestor, “lest I fail to give even your 
ten words rightly. It seemed to me that Cilicia should 
be entitled to a member; and if I gather rightly your 
law, your associate Saul is now qualified. Suppose that 
you suggest it to your proper dignitaries; and, in my 
answer to a letter from Gamaliel asking for my views 
on the influence of Philo’s writings, I will mention that 
this Saul seems eminently qualified to represent this 
section of the country in your greater senate.” 

“That will I gladly do,” said Ben Arza warmly. 
“Saul needs something to take him away from Tarsus 
once in a while. He is so desperately in love with his 
wife that he may stick right here and hide his ability 
needed to put life in the Sanhedrin.” 

So it came to pass that when Saul’s son was a year 
old, there came a letter from Gamaliel, telling Saul that 
at the next Passover the Greater Sanhedrin would meet 
and that, since he had been selected as the new member 
from Cilicia, he must be present, by all means. Ben 
Hanan took the letter and read it over carefully two or 
three times. Then he went out and closed the booth, 
though it was several hours before the time of closing. 
He sent for Ben Arza, Eleazar, for the president of the 
local Sanhedrin, for prominent members of the council 
of the synagogue. He hailed a baker, a butcher, a wine 
merchant, and commanded a greater feast than had 
ever been served in his house. 


A LOVER-HUSBAND 


149 

When he came back Tabitha was in the midst of the 
most tearful expostulation with Saul. 

“ Would you allow our selfish love to spoil the most 
splendid opportunity of your life ?” she was saying. 

Ben Hanan heard the question and gathered the 
reason for it. Before he could speak, Ben Arza hurried 
in and cried, breathlessly: 

“What mean you by this, Ben Hanan ?” 

“I mean that we should rejoice, for the Lord has done 
great things for us.” 

“But have you asked Nestor to this feast?” Ben 
Arza asked, accusingly. 

“It is among our own people,” said Ben Hanan. 

“What greater friend has Saul than Nestor, who 
threw the Roman influence in the scales to gain this 
very thing for Saul ?” said Ben Arza with passion. 

“I will hasten to ask Nestor myself to the feast. 
If he will come, we will be glad.” Suiting his action to 
the word, Ben Hanan left at once. 

Saul was so amazed that he simply looked at all 
inquiringly, without saying a word. Tabitha was over¬ 
joyed. Deborah was holding the baby and tears of 
joy were falling down her face. Rabbi Ben Arza began 
talking with David about the conditions of trade. Saul 
felt that he was not really a part of the strange tableau, 
he was on the outside, looking in on himself. Argu¬ 
ment had ceased. 

Tabitha induced Saul to change his clothes while she 
assisted Deborah in preparing for the guests. It was a 
time for him to think, and while not abating his intense 
love for his wife and home life, he fully surrendered to 


A RABBI IN TARSUS 


150 

the idea that it was his duty to accept the wider field of 
service and to forego his personal feelings. 

Nestor made himself at ease among the other guests 
assembled for the feast, with the good-natured adapta¬ 
tion of the polite Greek gentleman. Saul, on entering 
the room, went directly to Ben Hanan; and, folding his 
arms across his breast, he knelt to his father as he had 
done in childhood. Placing his hand on Saul’s head 
Ben Hanan recited a blessing, so low that none but Saul 
heard it. Then Saul accepted the congratulations of 
the guests and a benediction by Ben Arza. Deborah 
came into the room and Saul hurried to her and knelt 
for her hand to be placed upon his head. 

“Go to Tabitha,” said Deborah, after placing her 
hand on his head, “for her blessing should be given to 
you alone.” 

“Now I know what you mean,” said Nestor to Ben 
Arza, as Saul was leaving the room, “when you tell me 
that the Hebrews have spiritualized the every-day things 
of life.” 

The feast of rejoicing extended far into the night. 


CHAPTER XVII 
THE PASSING YEARS 

Saul journeyed to Jerusalem at the next Passover, 
and took his place among the members of the Greater 
Sanhedrin, now acting in his own right and not as a 
substitute for an absent member. The meeting with 
his teacher was a revelation to him of the wide knowledge 
Gamaliel had of affairs throughout the Roman Empire, 
and of the clearness of his vision as to the relations of 
Jews to the government. 

“Our people must be brought to the highest spiritual 
state possible/’ said Gamaliel, “before they can stand 
for any demand of rights from Rome which the emperor 
does not willingly grant. Our exclusiveness arouses 
suspicion in every land; our persistence excites animos¬ 
ity; our intolerance of other religions provokes strong 
prejudices. We must open the way as much as possible 
for others to become partakers of our faith. We must 
conciliate the nations.” 

Age was beginning to show upon Gamaliel in his 
rapidly whitening hair, and his opinions seemed to grow 
more tolerant. The infinite details to which the govern¬ 
ment of the Temple had been extended were more dis¬ 
tinctly impressed upon Saul’s mind than in his former 
sojourn. He lodged with his sister, Martha, and her 
husband, Ben Gerber, and he found his nephew rapidly 
growing, a sturdy little fellow. This opportunity to 
observe the life of another family brought him to a high 
appreciation of the duties prescribed in the home life 


x 5 2 


A RABBI IN TARSUS 


of his people. He had lived under such complete observ¬ 
ance of the regulations for the family that he had not before 
thought of the importance of the family life in the scheme 
of his religion; nor had he before paused to trace the far- 
reaching influence of home life upon the Jewish people. 

On his return to Tarsus from his first sitting as a 
member of the Sanhedrin, Saul plunged into the busy 
life laid out for him with even increased energy. The 
years sped along rapidly. David had married; another 
child had come to Saul’s home. His fame as a speaker 
had grown, so that at last he could no longer resist 
another invitation to go to Salamis. He visited cities 
along the coast, upon their urgent request. The greatest 
difficulty for him to overcome was his absence from his 
wife and family; even Ben Arza chided him with being 
more concerned with courting Tabitha than with the 
reality of a home. 

Then there were other visits to Jerusalem to settle 
the many questions of approval of laws brought down by 
tradition so that they would have the authority of the 
Sanhedrin; as well, there were questions relating to 
government. Always some devout men were urging 
such steps as would challenge the rule of Rome, and 
irresponsible agitators stirred the people with false 
hopes—in some instances pretending they were the men 
of whom the prophets had spoken as the deliverers of the 
children of Israel. These pretenders had to be dealt 
with by the Sanhedrin to make it plain to Rome that 
the rights given the Jews would not be used in rebellion 
against the Empire. 

Ben Hanan was growing old, not beyond usefulness, 
but he was not so active in the conduct of the business 


THE PASSING YEARS 


153 


as in former years. David had rapidly developed a 
genius for the handling of the business, but he insisted 
on having the advice and help of his elder brother. 

Nine years had slipped away in the busy life of Saul. 
Nestor had been laid away in a tomb on one of the hills 
overlooking his beloved school. Two other children 
had come to Saul and Tabitha; and all, except the first¬ 
born, had been taken away by a fatal epidemic. 

The trade caravans were increasing in numbers, 
coming down through the Cilician gates from the lands 
on the hither side of the desert, adding to the trade of 
Tarsus and the business of the house of Ben Hanan. 

Saul had not attended the last two principal meetings 
of the Sanhedrin because he was in mourning for his 
children and he would not leave Tabitha to bear her 
grief alone. 
















/ 






I 


N 


PART IV 


The Valley of Shadows 




CHAPTER XVIII 
THE MOURNER 

The letters from Gamaliel had grown so urgent that 
Saul had promised to be present at the next convocation 
of the Greater Sanhedrin. At the time he should start 
Tabitha was taken ill with a strange malady. By day 
and by night Saul waited on her, but the most attentive 
care available was not enough to save her life. He would 
not go to the Sanhedrin after her death. He spent the 
allotted days in mourning and then spent many other 
days in private mourning. The call of duty fell on his 
deaf ears. Silently, solemnly, he went about the lighter 
tasks of the shop, without referring to his grief. His 
manner was such that neither his father, nor his mother, 
nor Ben Arza dared speak to him about Tabitha. He 
would sit long hours by the side of his sleeping son, 
gazing on his face, the image of Tabitha. He would 
spend the hours of the morning sewing tent-cloth with¬ 
out speaking a word. His eyes were dry, strained, and 
deep-set from the intensity of his emotion. 

To the request for his help in the synagogue he simply 
replied to Ben Arza, “Not yet.” 

Then Ben Arza dispatched a long letter to Gamaliel, 
telling him all that had happened to Saul and his fear 
that Saul would lose his mind in his great grief; he 
urged that Gamaliel should make some special plea 
to persuade Saul to visit Jerusalem, that haply 
new surroundings would give him relief from his 
sorrow. 


iS7 


158 


THE VALLEY OF SHADOWS 


In the course of time, a long letter from Gamaliel to 
Saul set forth the many distressful things menacing the 
welfare of the faith, and that it would be necessary to 
have some of the most reliable members of the Sanhedrin 
in a long session to settle important questions, many of 
which were doctrinal. By the same means Martha had 
sent him a letter, begging him to make their house his 
home for a long visit. 

In the family conference it was decided that Saul 
should go. David would take care of the business and 
Deborah would be pleased to care for Saul’s little son, 
Jonathan. 

Saul, now thirty years old, had the appearance of 
middle age. His grief had robbed him of the kindly 
smile that had been characteristic of him. His eyes 
were bright, but burned with suppressed emotion. In 
this changed demeanor he set off for the journey, now 
grown familiar to him. 

In Jerusalem he made his home with his sister. After 
three weeks a letter came from his father, telling him 
that, within a week after he left, Jonathan had sickened 
and passed away in two days. 

For many days Saul sat in the upper room of his 
sister’s house, where years before he had brooded a 
whole day on his first visit to the city, imagining troubles 
that might come to him. Now he was in the depths of 
grief. The son whose face recalled the beloved mother 
had been taken from him. His burdens were many. 
He turned to the lamentations of the fathers; he repeated 
the psalms and prayers of resignation. The cold com¬ 
fort of all commentaries was that he was suffering for 
some sin that he had done, and yet he knew that he had 


THE MOURNER 


159 




lived in good conscience. The law taught that he must, 
expiate the sin, he must repent. 

He had sounded the depths of grief. The only relief 
for him was to become absorbed in zealous service. 
After spending the allotted days in mourning for his son, 
he grimly resolved to do all in his power to lose himself 
in the activities of life. With a vow to summon all his 
strength and give it to the multitude of affairs coming 
before the Sanhedrin, he had his hair shorn and made 
his sacrifices in the Temple. 

He wrote a letter to his father, saying: 

Saul, the son, to Ben Hanan and Deborah, wise, patient and 
forbearing father and mother. 

The blessings of Israel be on you, may joy be your portion 
and may I, a selfish, grieving son, cast no shadow on you! 

It was well that I came here; for in the courts of the holy 
Temple my mind has cleared and strength has been given me to 
endure all affliction. I was reading what the rabbis have written 
on the loss of a wife. It is: 

“If death hath snatched from thee the wife of youth, 

It is as if the sacred city were, 

And e’en the Temple, in thy pilgrim days, 

Defiled, laid low, and leveled with the dust. 

The man who harshly sends from him 
His first-wooed wife, the loving wife of youth, 

For him the very altar of the Lord 
Sheds forth its tears of bitter agony.” 

I am thankful that every thought of mine was given to 
Tabitha; that the grief has been so great: for it betokens that 
in no hour of weakness will I ever forget the love she gave me. 
And Jonathan was her very image. Again I thank you that you 
have given me the faith to know that our spirits are immortal. 
I find strange things here; devout men without faith; leaders 
without courage; and our religion subject to the whim of politics. 


i6o 


THE VALLEY OF SHADOWS 


I do not know when I shall return, but tell David to conduct the 
business as if I had no interest in it, for now it does not matter 
to me. I have my hands with which to live. In love I cherish 
you and little sister, David and his wife. Martha and Ben 
Gerber send their love to you. Commend me to Ben Arza. I 
am resolved to become busy in affairs and lay aside, if possible, 
this sorrowful countenance and be worthy as your son. 


Saul 


CHAPTER XIX 
THE NEW WAY 

Saul found an air of uncertainty in the Sanhedrin; a 
timidity he had never known in the years before now 
delayed action upon even matters of mere interpreta¬ 
tion. Much discussion was had about the course to be 
pursued with the Jews who were giving their time to 
the new teaching. Saul inquired what was in this new 
teaching. 

“It is the doctrine that would destroy our work/’ 
said Caiaphas, who was presiding at the time, “and 
would lead men away from support of the Temple, as 
their leader taught.” 

“Who was this leader?” asked Saul. 

“He was a deluded man from Galilee who created a 
great furor with his attacks upon the law and the worship 
in the Temple. He was crucified during the Passover, 
as you remember,” replied Caiaphas. 

“I have not been here for three years,” said Saul, 
“and I knew nothing of it, more than by rumors which 
did not agree.” 

“It was at the Passover before last,” said Caiaphas, 
“that the people demanded his execution. For some 
time after it his followers were afraid to make themselves 
known, but recently they are becoming bolder and are 
active in stirring up the people with the idea that he was 
a prophet and a great leader. They have won over many 
to their way of thinking, which does not help in the 
devotions of the Temple.” 

161 


162 


THE VALLEY OF SHADOWS 


“Why do you not bring them here for discipline?” 
Saul urged. 

“We hesitate to do so,” answered Caiaphas. 
“Besides, we had two here before us not long since, and 
had to let them go. It is hard to get proof against them 
and the people may take sides with them. And if we 
stir up too much trouble at this time, the Roman govern¬ 
ment may change its policy toward us.” 

“Have you called in Gamaliel on this question?” 
Saul asked. 

“Yes,” was the reply, “and we find that he relies 
more on the justice of our cause than on the use of force. 
He it was who led us to release the others.” 

“Have you not done anything? Do you intend to 
let this schism grow to the destruction of true worship ?” 
Saul cried out in protest against the indifference with 
which he thought they were treating the question. 

“We had, as I said, two fisherman of Galilee before us 
and questioned them,” said Caiaphas. “They were so 
zealous and extravagant that it seemed an act of kindness 
to let them go, after we had warned them that they must 
not any longer teach in the name of their prophet. They 
had a poor fellow with them who claimed a miracle of 
healing had been performed upon him, and the people 
were shouting praises of the healing. We did not dare 
to offend the people.” 

“I come from afar to meet with you,” said Saul, “and 
to help, if possible; but I object to being a party to 
compromises with error. If you are convinced that these 
men are subverting the law, leading our people away from 
the Temple, then we must act promptly and courageously 
crush out the false teaching.” 


THE NEW WAY 


163 

“You have not gone through what we have/’ said 
Caiaphas, “else you would hesitate, lest you bring your¬ 
self in danger of these howling fanatics.” 

“I have been through much,” asserted Saul, vehe¬ 
mently, “but now I am here to act and to throw myself 
into this work.” 

“Good, good!” shouted many members. “Hail, 
Saul, hail!” 

Saul sprang from the long, black night of his grief 
into the fierce, burning day of action. The energy that 
had been suppressed demanded immediate tasks, greater 
than other men dared to attack. His brain whirled 
onward and upward, like an eagle in its flight; and, like 
the eagle’s piercing eye, searching out the valleys and 
mountains far below, his vision swept the depths and 
heights of experience and prophecy for enemies. 

The times needed a voice to awaken men, teachers, 
and priests; he could almost hear the call of his fathers 
for sacrifice of self, for one who dared to obey the laws, 
to keep sacred the worship of Jehovah. The love and 
honor he had for his beloved teacher should not deter 
him, and he hastened forth from the Sanhedrin to confer 
with Gamaliel. 

After Saul left the Sanhedrin there was much informal 
and excited talking among the members, and, upon a 
sly signal from Caiaphas, a few trusted members lingered 
to speak with him privately. 

“Send men,” craftily said Caiaphas, “who will bear 
such witness as you know we must have, and this can 
readily be done in the freedom of their discussions in the 
synagogue. Then we will have these men brought 
before us for trial in such a way as to arouse the consum- 


164 


THE VALLEY OF SHADOWS 


ing zeal of Saul, without laying ourselves open to the 
charge of instigating the accusations.” 

Saul went directly to Gamaliel and was received in 
the tender, fatherly manner of the white-haired prince, 
which won for him the adoration of the younger men and 
the esteem of the elder men. The kindly interest of 
Gamaliel turned Saul from his purpose for a little while. 

“We need the fearless energy and the wise restraint 
you have, my son,” said Gamaliel. “In these times, so 
perilous to our people, I almost shudder to think what 
may happen.” 

“Have not restraint and forbearance gone too far 
with these agitators of new doctrines ?” asked Saul. 

“Not from my point of view, for the purposes of 
God cannot be frustrated by idle words which have the 
saving grace of love,” replied Gamaliel. 

“They claim, I am told,” urged Saul, “that this 
Galilean was the Messiah, and yet he made no effort 
to lead our people.” 

“I am not exactly certain as to what would be the 
appearance of the Messiah,” said Gamaliel, thoughtfully, 
“whether he will be only a leader of the people, or whether 
he will come, as some of the prophets seem to think, as 
the embodiment of Wisdom.” 

“We would know our ruler, and we do know that 
Wisdom is a spirit or influence that enters into the hearts 
of men, not a personal being,” contended Saul. 

“I almost agree with you,” said Gamaliel, “and yet 
there comes to me the wonder, in my advancing years, 
if we are not too sure of our understanding of matters. 
Would it not be so wonderful as to be the mightiest 
expression of God, if the spirit of Wisdom were mani- 


THE NEW WAY 165 

fested to us in all its purity, in the form of man ? Still, 
it seems that we should not be left in doubt.” 

“That is the thing that arouses me to action,” said 
Saul. “For those who are faithful to the law would not 
be denied the knowledge, because the promise is to us. 
And these agitators, against the very Temple itself, 
denying to the keepers of the law any part in the knowl¬ 
edge of the coming of the Messiah, without evidence 
attested by the servants of the law, assert that he has 
come and has been crucified. They lead our people 
away, they will destroy our laws, they will cause the 
Temple to be so deserted that it will be used for the 
profane purposes of some capricious Roman ruler.” 

“I would agree with you, if I so understood them,” 
said Gamaliel, “and yet I have the faith to believe in the 
power of God to sift out the true from the false in the 
storm of passion.” 

“But I hold that the servants of the Lord must drive 
the chariots against the approaching enemy,” cried Saul. 
“My youth is spent, I have no other interest than to serve 
the Lord with all my strength and with all my soul. This 
desire has brought me up out of the Valley of the Shadow, 
and I am here in Jerusalem to give that service.” 

“And may Wisdom dwell in your heart!” said 
Gamaliel, placing his hand on Saul’s head in blessing, 
as he had often done in the schooldays. 

Saul went out from Gamaliel, feeling that his beloved 
teacher had permitted his tender regard and great sense 
of fairness to make him too weak to advise in this situa¬ 
tion. Walking along the streets, Saul came to the syna¬ 
gogue of the Freedmen, which he had also known as the 
Cilician synagogue. A crippled beggar was sitting out- 


i66 


THE VALLEY OF SHADOWS 


side the door, but did not extend his hand for alms as 
was the usual attitude of beggars on the approach of 
anyone. This interested Saul so much that he paused 
to look at him. 

“Do you want alms?” said Saul to the beggar. 
“Then hold out your hand.” 

“I am not asking alms today,” replied the beggar. 
“Iam waiting for the man who is speaking in the syna¬ 
gogue to come forth, and if I have faith like the others, 
he may heal me.” 

“Think you a man, not a prophet, could make your 
crooked legs straight?” said Saul. 

“Aye, that he has done for others, I have heard,” 
said the beggar. 

“Who is this man, what time has he been anointed 
for the working of wonders ?” cried Saul, as if to confound 
the beggar. 

“His name is Stephen, but I know naught of his 
anointings. We beggars accept help without knowing 
if it is from great or small,” said the beggar, in apology. 

Saul entered the synagogue and listened to Stephen 
as well as he could. The crowd was so dense that he 
could not get close to the speaker, and there were several 
men who were constantly interrupting with questions. 
He could see Stephen standing on the platform, a 
fine, large man, middle-aged, and who showed in his 
weathered face that he had spent much of his time in 
toil and in the drying winds of Palestine. He was patient 
with every questioner, giving him an earnest look, as 
if to answer him to his heart’s desire. It was near the 
close of the meeting when Saul came in and he did not 
hear much of the discussion. He noted that there were 
many soberly weighing the questions between themselves. 


THE NEW WAY 


167 

Among the people he saw some men who were known to be 
agitators in former years against the Roman government. 

Next morning, on his way to the Temple for his 
devotions, Saul observed dimly in the dawn a crowd 
assembling near the colonnade on the east side of the 
court of the Gentiles. He went over to see what was 
the occasion of the people gathering there at that early 
morning hour. Priests of the Temple were in the crowd 
and they helped clear the way for some cripples who were 
trying to get to the farther side. 

“Why the gathering?” Saul asked a priest. 

“We are waiting for the teachers of the new Way,” 
the priest replied. 

“Why do the cripples push forward ?” Saul asked. 

“Because these teachers often heal the sufferers by a 
touch or even a look or a prayer,” the priest replied. 

“But is it not your place to worship yonder, in the 
Temple ?” Saul asked severely. 

“Yes,” replied the priest, “but here we learn a new 
lesson that seems to fill a great place in our hearts that 
has been empty.” 

“Then you are deserting the faith of your fathers,” 
said Saul. 

“Not at all, only replenishing and increasing that 
faith, for these tidings are a great consolation to anyone 
who has longed for deliverance from a sense of guilt. 
We will go into the Temple and attend our duties there, 
when it comes time for our watch,” replied the priest, as 
he turned to listen to someone who was speaking from 
the center of the group. 

Saul listened, hoping to hear what the new teacher 
would say, but all he could hear was the wild declamation 
of a man telling the story of how he had been healed 


THE VALLEY OF SHADOWS 


168 

simply by lying in the street so that the shadow of 
Peter, when passing, fell on him. With a sneer of disgust 
Saul crossed the broad court and ascended the steps 
leading up to the entrance of the Temple. 

The morning light was growing brighter; the doors 
were being opened; the sunlight rapidly flooded the 
spacious court; and the vista through the eastern gate, 
through the Women’s Court, up the stairway to the 
Gate Beautiful, through the massive Gate Beautiful to 
the altar of sacrifice, stretched away to the blazing brass 
and gold of the Holy Place, rising in its serene whiteness 
as if it were an index to a vision of the worlds beyond. 

The beauty and grandeur of the scene revived the 
reverence with which he had often stood, as now, in 
worship of Jehovah. He had removed his sandals and, 
glancing toward the eastern colonnade, he saw the stately 
figure of Stephen, whom he had seen the day before in 
the synagogue, surrounded by men while he proceeded 
on his way. Saul thought to replace his sandals and 
join the multitude, but he remembered he was on his 
way to his devotions and to turn back now would be to 
violate his vows. 

In the meeting of the Sanhedrin that day he told of 
his experience and complained that no effort was made 
to gather the evidence against these men who were lead¬ 
ing even the priests of the Temple away. 

“Not only must we have proof that will satisfy us,” 
said Caiaphas in reply to Saul’s complaints, “but it 
must be so strong that the procurator will not feel that 
he should interfere. Once the cleaning-up of this heresy 
is begun, we must follow it until the work is well done. 
It has grown every time that we have meddled with it 
in only half-way measures.” 


CHAPTER XX 
STEPHEN’S DEFENSE 

In the passing days Saul often came upon crowds 
listening to some teacher giving a harangue on the sins 
of the times; promising to all who suffered release from 
their woes, if they would accept the good news and 
become followers of the Way. Many sick and lame 
stood up as witnesses, declaring they had been restored, 
but Saul believed they were hirelings or deceived them¬ 
selves. He saw poor sufferers who had traveled long dis¬ 
tances from the country to be healed by the teachers of 
the Way. He inquired if the healers asked or received 
any money or gifts for their services, but found there was 
no evidence that the healing was for gain. 

He learned that they were living in groups and had 
their goods in common, that they rarely went to the 
Temple service, though they did not say anything against 
it, claiming they had not time for devotions in the Temple 
after they told their story and gave necessary help to 
others. The rapidly growing popularity of the teaching 
alarmed him. As soon as a man announced his belief 
and went through some sort of a baptismal ceremony, 
such as the Essenes observed, he began immediately to 
talk to others as if he were a teacher. Saul concluded 
that it was not only a dangerous thing but that the 
unusual zeal of converts would spread it beyond all con¬ 
trol unless immediately checked. 

Then came a day when Saul was hurried from his 
devotions in the Temple to the Sanhedrin, for the very 

169 


170 


THE VALLEY OF SHADOWS 


Stephen he had seen was to be tried. Saul, upon entering 
the Hall of Hewn Stone, was surprised to find all vacan¬ 
cies in the Sanhedrin had been filled. The seventy 
members sat on rugs in a semicircle, facing a long dais, 
on which, facing the members, were seated three rows 
of the most learned men then in the city, with the high 
priest, Caiaphas, on a slightly raised seat, as the presiding 
officer in the center of the group of learned men. At 
each end of the dais, thus being at each end of the semi¬ 
circle of members, was a scribe, standing to make the 
count when any vote was taken. 

Two Temple guards entered, leading Stephen, on 
whom they had put the dark cloak of mourning, as was 
the custom. They placed him in the center, facing the 
semicircle of members. Two witnesses came in and 
were enjoined to tell the truth. 

The first said: 

“This man ceases not to speak words against this 
holy place and the law; for we have heard him say that 
this Jesus of Nazareth shall destroy this place and shall 
change the customs which Moses delivered unto us.” 

The second witness said: 

“My brother has said as I would say it, word for word.” 

The witnesses retired without being questioned by 
Stephen. Indifferent to his surroundings, he stood 
erect, his massive head thrown back, his eyes rapturously 
fixed in a vision and his body tense, as if he heard voices 
of rare sweetness, speaking an absorbing message to 
him alone. 

Caiaphas, fearing that a spell was being cast over the 
Sanhedrin, spoke out harshly to Stephen, calling his 
attention to the witnesses: 


STEPHEN’S DEFENSE 


171 

“Are these things so?” 

Stephen turned in dignity, by his bearing showing that 
he had no fear of the august assembly, and addressed 
the high priest, at times turning to the members of the 
Sanhedrin. He began with the history of Abraham, 
pointing out that the promises were made him while he 
was yet in Mesopotamia, that he should be led into a 
land that w r ould be shown him. In simple, clear phrases 
he followed the journey of Abraham, ascribing to the 
God of Glory all the things which Abraham did; that 
he had been led to this land, in which he had no inherit¬ 
ance, not so much as a place to set his foot. But the 
promise was made that he and his children should have 
it for their possession. 

Then he told the story of Joseph: how his brethren, 
because of jealousy, had sold him into Egypt; but that 
he rose in power until in the famine Jacob, his father, 
came into Egypt; of the suffering which came to the 
Hebrews in Egypt. 

His story was familiar to his hearers; but it had a 
charm from his lips, holding them with intense interest, 
notwithstanding their suspicions that he would pervert 
it. Stephen moved along with the story of Moses, and 
gave them a shock with his reference to the incident of 
Moses defending the Hebrew abused by his task-master, 
even to the slaying of the Egyptian. He paused, deliber¬ 
ately surveying the teachers seated with Caiaphas, sweep¬ 
ing with searching gaze the whole of the Sanhedrin; then 
he spoke with impressive emphasis: 

“He supposed that his brethren understood that God 
by his hand was giving them deliverance; but they 
understood it not.” 


172 


THE VALLEY OF SHADOWS 


Caiaphas frowned and the members gave hard looks 
at Stephen; but as if they were in hearty accord with 
him he continued the story of Moses; his sojourn in the 
wilderness, and the call that came to him to be the 
messenger of God to his people in Egypt. 

Breaking away from his recitation of the story, he 
said, with such force that all his hearers felt the shame: 

“This Moses whom they refused, saying, Who made 
thee a ruler and a judge ? him hath God sent to be both 
a ruler and a redeemer, with the hand of the angel that 
appeared to him in the bush.” 

At this declaration the teachers began muttering to 
one another, protesting that this was not the interpreta¬ 
tion. Saul was restrained from breaking out in resent¬ 
ment, only because he, being a younger member, was 
compelled by courtesy to wait for the elders to express 
themselves. Before anyone could recover himself suffi¬ 
ciently to reply, Stephen had swept on to the wonders 
performed by Moses, and then, with an intensely 
dramatic pause, quoted Moses as saying: 

“A prophet shall God raise up unto you from your 
brethren, like unto me.” 

Caiaphas turned to comment on this to one of the * 
teachers near him, shaking his head in protest. The 
members of the Sanhedrin were bewildered, but stub¬ 
bornly refused to admit to themselves that there was 
any force in the quotation. Stephen followed quickly 
with a reference to the worship of the golden calf in the 
wilderness and the captivity that was the penalty. At 
his reference to the tabernacle in the wilderness and the 
building of the Temple, Caiaphas licked his dry lips in 


STEPHEN’S DEFENSE 


173 


feline rage, as if now were the time to spring upon him; 
the admission would be made. 

Stephen referred to the tabernacle and the years it 
had served; that Solomon built the Temple after the 
plans of David. Then, with a thrust that cut under 
and through all the elaborate ceremony in and worship 
of the Temple, he cried: 

“Howbeit, the Most High dwelleth not in houses 
made with hands; as saith the prophet: 

“ The heaven is my throne, 

And the earth the footstool of my feet; 

Did not my hand make all these things ?’ ” 

The boldness of this declaration, based on the Scrip¬ 
tures so familiar to them, threw the whole Sanhedrin into 
such amazement that for a short space of time no one 
could answer nor voice his anger. Before they could 
recover from this stroke, Stephen with blazing courage 
cried out, as if a prophet announcing doom: 

“Ye stiffnecked and uncircumcised in heart and ears, 
ye do always resist the Holy Spirit; as your fathers did, 
so do ye. Which of the prophets did not your fathers 
persecute? and they killed them that showed before of 
the coming of the Righteous One. 5 ’ 

Stephen had been speaking to the members with 
such superior power that they seemed to squat into the 
floor as he thundered at them. Turning to Caiaphas, 
he fastened his intense gaze upon him until the high 
priest let his eyes fall. Then he finished his indictment 
with the assumption of an authority over his judges 
before him: “Of whom ye have now become betrayers 


174 


THE VALLEY OF SHADOWS 


and murderers; ye who received the law as it was ordained 
by angels and kept it not.” 

After a short time of silence from the bold energy of 
Stephen’s attack, the priests and teachers on the dais 
joined quickly by the members facing them, hissed, 
growled, and spat at him. Caiaphas let the tumult 
continue for a little while, until some began calling for 
the vote. 

“Not today!” said Caiaphas, with assumed impartial 
air. “The law is that we must not vote on a death 
penalty the same day of the trial, and we are here to 
follow strictly the law. You are now dismissed to meet 
at this time tomorrow, to consider arguments and cast 
your votes. Meanwhile, the guards will keep the accused 
in charge.” 

The guards came through the doors of the council- 
room and led Stephen away; the members and teachers 
in great excitement rose, spitting at Stephen, who walked 
out between his guards as if he were a king being escorted 
to his throne. Saul, in righteous indignation, was shak¬ 
ing his fist at Stephen, when he caught the calm eye of 
Gamaliel, looking at Stephen as if himself aloof from 
the pandemonium. 


CHAPTER XXI 
THE LAW VOTES 

Saul left the Temple area by one of the gates leading 
down through the ramp to the lower street on the south 
side. He was in deep thought about the trial, and in 
his reasoning he ascribed the new doctrine to the party 
known as the Zealots, now stirring up the people to 
rebel against the priests and leaders, who had failed (as 
it was charged) to gain anything for the people. 

“I am surprised to meet you here at this time,” said 
Barnabas in his big, hearty way, hailing Saul, who was 
passing without noticing him. 

“No more than I am to see you away from your 
beloved Cyprus,” said Saul. 

“I have concluded to live here, and have sold all my 
possessions in Cyprus,” Barnabas replied. “You have 
changed much since last I saw you.” 

“A great grief came to me. Tabitha passed away and 

my only living son died since I came here, a few weeks 

past.” Saul spoke as if he were detached from the 

experience. “And I have just come from the Sanhedrin, 

where I have listened to the trial of a man by the name 

% 

of Stephen, in which it was disclosed what a great 
danger this new doctrine called the Way is to all our 
sacred institutions.” 

“Not so bad as that,” said Barnabas, “for it seems 
to me that it brings hope into the lives of men.” 

“Hope of what?” Saul showed his old fiery spirit. 
“This man would defy death. In fact, he convicts him- 


175 


176 


THE VALLEY OF SHADOWS 


self of death by declaring against the ordinances of the 
Temple, and he smiles confidently while saying it, as if 
we were impotent. Such zeal carries men beyond reason 
and makes them forget their religion.” 

“I would not go so far as to say that,” Barnabas 
replied, “for the glad tidings that we can have a sure 
forgiveness of sins and the assurance of a resurrection, 
by example and beyond any question, are enough to make 
men pause and consider the man’s life and claims through 
whom such great things come.” 

“Tell me not that you are one of them,” said Saul 
fiercely. “I have determined to know no friend until 
I have driven these false teachers from the land.” 

“And you would not listen to a friend who loves you 
enough to make much sacrifice for your welfare?” 
Barnabas asked, earnestly. 

“No one could persuade me; I would listen to no one; 
I will not pity nor spare him,” said Saul, with increasing 
fervor. 

“But I pity you. Your zeal would deny the Right¬ 
eous One, even if he were in your presence. Know this, 
that love has come into the world and it may envelop 
you. Farewell!” 

“I charge you,” said Saul, with measured words, 
“that you abstain from these things; and that if you 

9 

are led into them, may you escape me, your friend, for 
I am now pledged to drive out this heresy, regardless of 
friends or consequences to them or to myself. Now, 
as friend, farewell!” 

Saul went on his way with resolute stride, forbidding 
in his majesty of righteous conviction. Barnabas stood 
watching him in pity; then, shaking his head sorrowfully, 


THE LAW VOTES 


177 


he went on his way to a meeting of the followers of the 
Way in the court of the Gentiles. There he was told 
by a priest of the Temple all that had occurred concern¬ 
ing the certainty of Stephen’s fate, which would be 
followed by persecution to stamp out the teaching of the 
things that had been said and done by the Nazarene. 

Saul went to his sister’s house and was so silent dur¬ 
ing the evening meal that even young Ahiram’s questions, 
which usually aroused Saul to immediate reply, did not 
bring him into the conversation. He slept, or rather he 
lay down on the bed to sleep where his grandfather had 
passed away. The moonlight streamed through the 
latticed window as had the sunlight when Azel saw his 
vision of the Temple. The high tension of his nerves 
gave Saul visions of the Temple laid low, the woe that 
would come to the people, and then the words of the 
rabbis came back to him: 

If death hath snatched from thee the wife of thy youth, 

It is as if the sacred city were, 

And e’en the Temple, in thy pilgrim days, 

Defiled, laid low, and leveled with the dust. 

His grief was more poignant than it had been in the 
days when his stunned senses failed to recognize fully 
his loss. In his desperate efforts to take his mind from 
thought of Tabitha he reviewed the trial of the day, and 
dark and portentous plans crowded his reasoning. Dur¬ 
ing the long night his mind so painfully and actively 
concentrated on his loss of Tabitha, and on the possible 
loss of the Temple, that he could not sleep. Worn and 
haggard he took his way in the early morning to his 
favorite place in the Temple to gain some composure of 
mind in his devotions. 


THE VALLEY OF SHADOWS 


178 

The Sanhedrin had assembled promptly and the 
members were waiting for the guards to bring Stephen 
in, when Saul entered. Gamaliel was on the dais; the 
three rows for teachers were filled. Caiaphas assumed 
a more judicial air than on the day before, and the 
members of the Sanhedrin were grimly silent, in sym¬ 
pathy with the attitude of their president. The guards 
entered with Stephen, who gave no indication of fear or 
of interest in the assemblage. Saul noted the concen¬ 
trated gaze of Gamaliel on Stephen, as if he were search¬ 
ing out some secret of his soul. 

Stephen was placed in the center of the assembly, 
first facing Caiaphas; and then, on direction of the 
high priest, Stephen turned, facing the members of the 
Sanhedrin. He looked off and over them, as though 
they were not sitting there on the floor ready to spring 
for his life when the time would come to vote. 

“Has anyone anything to say for the accused?” 
Caiaphas inquired. 

After a long silence Gamaliel rose, as if to leave. 

“Have you no word for us?” said Caiaphas to 
Gamaliel, and aside, to another teacher, he gave a look 
of cunning self-congratulation. 

“I was leaving before you voted, so as not to inter¬ 
fere with your proceedings,” said Gamaliel. “Now that 
you have called attention to me and thereby to my 
well-known views, I will repeat what I said when you 
had the two fishermen before you: 

“Refrain from these men, and let them alone; for if 
this counsel or this work be of men, it will be overthrown; 
but if it is of God, ye will not be able to overthrow them; 
lest haply ye be found even to be fighting against God.” 


THE LAW VOTES 


I 79 

Apparently changing his mind about leaving, he took 
his seat. 

Saul’s lips were moving silently while Gamaliel spoke. 
Caiaphas called for the vote, which was taken by each 
one standing until the scribes announced that all had 
been counted. The first call was for those who voted 
“not guilty,” but none arose. Then, at the call for 
those who would vote “guilty,” Saul, as the youngest 
member, was required to vote first. 

Saul arose, bursting out vehemently in the quotation 
from the law, while looking Gamaliel unflinchingly in 
the face: 


“You shall not consent unto him, 

Nor listen to him; 

Neither shall your eye pity him, 

Neither shall you spare, 

Neither shall you conceal him: 

But you shall surely kill him. 

You shall stone him with stones that he die; 

Because he has tried to draw you 
Away from the Lord your God.” 

Gamaliel bowed his head while Saul recited and Saul 
saw diamond drops trickling down on Gamaliel’s silvery 
beard; but, undeterred by Gamaliel’s unpretentious dis¬ 
play of feeling, Saul stood resolutely as if inspired to 
lead in the vote that he felt in his soul was righteous. 
The others rose rapidly until every member was standing. 

“The judgment of the whole Sanhedrin is,” said 
Caiaphas, in a dry, solemn voice to Stephen, after the 
scribes had announced the vote, “that you be stoned to 
death.” 

To all appearances, Stephen had not heard the 
words, for his eyes were fixed on a vision above him. 



180 THE VALLEY OF SHADOWS 

\ 

Extending his outstretched arms toward his vision, he 
exclaimed: 

“ Behold, I see the heavens opened, and the Son of 
Man standing on the right hand of God.” 

The members of the Sanhedrin instantly became a 
howling, jeering mob. They plucked at his garments; 
they spat at him; and they were about to make the place 
of judgment the shambles of execution. On call from 
Caiaphas to proceed according to the law, the chief officer 
of the Temple came in with twelve priests, already 
selected by lot for the task; and they led Stephen to the 
place of stoning. Saul, in his zeal, went with them. 

They led Stephen outside of the city and, placing him 
with his back close to the edge of a cliff over the upper 
Kidron, they took off their outer garments and threw 
them down in front of Saul, who stood at the side to 
see that no mercy should be shown. 

The priests selected the stones suitable for their 
purpose from among the many rocks at hand. Stephen 
stood up and commended his soul to his Lord. They 
ordered him to kneel, so that he would be an easier 
object for their marksmanship. As he knelt, he made 
them more angry by saying in prayerful tones: 

“Lord, lay not this sin to their charge.” 

The twelve strong men flung the stones at the head of 
the bowed patriarch with such force as instantly to crush 
out his life. By examination they made sure that he 
was dead, and left for the city. Looking back from near 
the entrance to the city, Saul saw men tenderly gathering 
up and bearing away the body of Stephen and he was 
almost sure that he saw the large frame of Barnabas 
among them. 


CHAPTER XXII 
RUTHLESS ZEAL 


Men who had been sent out by the high priest came 
before the Sanhedrin during the next few days with 
reports that while the followers of the Way no longer 
met in the synagogues (save in the smaller ones) they 
were meeting by appointment in private houses and 
that some of them were leaving the city. 

“ Why do you not arrest them and bring them here ?” 
Saul demanded. 

“Because we are only guards from the Temple and 
have not the authority to do so without special direction,” 
said the leader of the guards. “By the time we return 
and get the authority from the high priest, the men and 
women escape from the city or go in hiding. We need 
one in authority over us.” 

After waiting until others had an opportunity to 
speak, no one having volunteered, Saul stepped forth. 

“Give me the authority to lead the guards,” said 
Saul, “and I will search out these people from their 
places of hiding. I will take them from their homes and 
drag them from their synagogues; only I must know that 
you will not, through fear, revoke my authority.” 

“It shall be so,” said Caiaphas. “Let all speak.” 

The scribes took the vote of the Sanhedrin and found 
no dissenting voice. Then Saul was given any number 
of guards he might demand, from time to time. He 
started out with only three, but shortly increased the 
number to more than a score; for he would drag forth 

181 


i 


182 


THE VALLEY OF SHADOWS 


those accused, sending them to prison in charge of guards, 
and hasten with the remaining guards to the next place. 

His first two days’ work filled the cells that could be 
used for prisons in the Temple walls. Guards became 
exhausted from following him in his rapid search. He 
tore mothers with babes from their houses and would 
listen to only one plea, renunciation of the Nazarene. 

A panic seized the followers of the Way, and those 
who could leave made their escape out of the city. All 
through the night silent figures hastened out on the roads, 
some to the cave country in the west, but principally to 
the north, so as to be as far as possible from the city at 
the break of day. They fled to the cities of Samaria and 
Galilee, spreading the news of the persecution, carried 
on with frightful and remorseless energy by the man, 
Saul of Tarsus. Some fled leaving members of their 
families in prison, others were compelled to leave some 
members of their families who could not make the 
flight. 

Saul had found a work suited to his dark, brooding 
mood. The synagogues had been swept clean of the 
teachers of the Way and he had set guards to seize them 
if they returned. 

He had in a few days changed the whole atmosphere 
of the city from one of bitter endurance of the sect to 
an open persecution of any member found. He diligently 
sought for the men hailed as teachers and apostles; but 
they were carefully guarded from his spies and guards or 
had scattered through the country; some were concealed 
even in the houses of the priests of the Temple. 

The more exhausting his labors, the better it suited 
his mood. He was changed from teacher and adviser 


RUTHLESS ZEAL 


183 


to a warrior of his faith. The strain of the blood of 
Saul, the son of Kish, raced through his veins; he gloried 
in the wailing pleas for mercy that fell upon his unheed¬ 
ing ears; he felt that the God of his fathers looked down 
in approval on him, as the one to crush the enemies of 
the true faith. 

There came a time when few could be found to drag 
forth, either to prison or to humiliating renunciation. 
Saul felt that his work had been well done. 

Then came the news from nearby and distant towns 
and cities that the fugitives were active, not only in their 
teachings, but bitter in stirring up hatred against the 
administration of the Temple. From the cities of 
Samaria, from Tyre and Sidon it was reported that the 
fugitives had come among them; and from Tiberias 
and Caesarea Philippi came the word that the roads 
leading to Damascus were dusty with caravans of fleeing 
proselytes, who were telling their story to every wayfarer. 
At Saul’s request, Caiaphas called a meeting of the San¬ 
hedrin to listen to his plans. 

“We have driven out the agitators of this new 
religion,” said Saul, in speaking to the Sanhedrin, “until 
they dare not show their heads in Jerusalem. But now 
they have fled to other cities, and I hear that they are 
making for Damascus, apparently with the purpose of 
establishing in that city a center of their activities. I 
hear that they are organized in cities on the way, in 
which they have left leaders. All our work will be for 
naught, if we stop with what we have done here. We 
should send someone with authority to overtake them 
and send them back here as prisoners, so that they can¬ 
not lead astray our people in other cities.” 


184 


THE VALLEY OF SHADOWS 


“ Who will go ?” Caiaphas spoke as if someone of the 
many members present would volunteer. 

While no one offered to go, almost every member 
had a word of strong approval for Saul’s plan, and wound 
up his remarks by saying that it would need a man of 
ability and zeal, and one so situated that other duties 
would not compel his speedy return. 

“Strange that in all this discussion,” said Caiaphas, 
“no one seems willing to volunteer for the work, nor to 
mention the one man who is best prepared and best suited 
for this heroic task.” 

While making this speech, Caiaphas cast a quick 
glance at Saul and all the members, following his eyes, 
gazed fixedly at Saul, to his embarrassment, although 
outwardly he remained unmoved. 

“I speak the voice of the Sanhedrin,” said Caiaphas, 
breaking the silence, “when I say, Saul.” 

“So be it!” cried the members in one voice. 

“This is such an important undertaking that I will 
not enter upon it, unless I am given letters of unques¬ 
tioned authority and credit to carry on the plans, even 
in Damascus,” said Saul. 

“It shall be so,” said Caiaphas. “The scribes will 
prepare the letters and you shall have such force as you 
want to take from here, with such help from the other 
cities as you may need.” 

“Then I will go,” said Saul. “I must leave in the 
early morning.” 


CHAPTER XXIII 

TESTIMONY OF NEIGHBORS 

Before it was yet day Saul rode out through the gates 
of the city with the ten selected guards from the Temple 
and equipment on donkeys for a journey of eight days. 
The guide in charge of the animals was familiar with the 
roads leading through the cities of Palestine to Damascus. 
Saul, having heard that there were many proselytes in 
Shechem (in the speech of his fathers), ordered that the 
first stop should be in that city. The guide protested 
against trying to reach Nablus or Shechem, a journey 
of fourteen hours, on the first night, because he said it 
would wear the animals down at the very beginning; but 
Saul said it was necessary for him to reach Shechem 
during the night time. 

Even though arriving late, Saul aroused the leading 
men of the synagogue in Shechem; and from their report 
he was able to seize six men in the early morning and 
start them back, under guard, to Jerusalem. He then 
turned aside to Nazareth, whence had come the man who 
was the cause of this uprising. 

In the squalid city he found no one sufficiently active 
to attract his attention. Even the rabbi seemed too 
dull to give any information; but anxious eyes were 
watching him from behind doorways, as Saul rode down 
the principal and illy kept street of the little city. 

In Tiberias Saul was told that many travelers, who 
appeared to be fleeing in haste, had passed that way a 
few days before. The only people he could find in the 

185 


i86 


THE VALLEY OF SHADOWS 


city who avowed themselves followers of the Way were 
a caretaker of the synagogue and a half-witted shoe¬ 
maker, proud of the distinction of being sent to Jerusalem. 

In Capernaum the rabbi himself told Saul that the 
young man Jesus had been among them for many 
years, a gentle-mannered man, attracting many by his 
sincerity. 

“ We accepted him as a man,” said the rabbi, in reply 
to Saul’s question about any followers of Jesus. “So 
clean and wholesome was he, so intimately and sympa¬ 
thetically did he enter into our everyday life in acts of 
kindness and helpfulness, that we failed to note that he 
had any followers, except a few companions who hung on 
every word he uttered. He did not seem to us to be 
teaching a new religion so much as urging men to carry 
out in their lives the things that all of us know to be at 
the foundation of our own religion. We cannot believe 
that he taught any dangerous doctrines.” 

“Let us forget this man Jesus, since he no longer can 
teach,” said Saul, in an effort to avoid discussion. 
“Have you not seen fugitives from Jerusalem, passing 
this way to Damascus ?” 

“Now I do remember quite a company passing 
through, just yesterday,” replied the rabbi, raising his 
voice so that it could be heard by a young man who was 
listening intently. “They were inquiring where they 
would strike the road to Tyre.” 

While Saul set off impatiently, at the head of his 
company, the young man who had heard the conversa¬ 
tion with the rabbi left the village on horseback, by a 
goat path which was a shorter route to Caesarea Philippi. 
Saul had led his company several miles on the road to 


TESTIMONY OF NEIGHBORS 


187 


the east, toward Tyre, when he met a caravan on its 
way back from the seacoast to Damascus. The man in 
charge of the caravan assured Saul that he had not met 
any travelers on the way, but that all the travel was 
toward Damascus. Fretting over the loss of time, Saul 
turned back and was for pushing on to Caesarea Philippi 
without stopping; but the guide convinced him that 
their badly jaded animals should not be crowded. 

In the early morning they set off for their next stop, 
at Caesarea, for Saul had heard that there were many 
of the old disciples of Jesus in that locality, because he 
had once taught there. Their way led them down to the 
well-watered valley of the Jordan, through luxuriant 
growths, of which lower Palestine could not boast. The 
wealth of the yellow wild mustard in bloom, the anemones 
and poppies in their brilliant reds and royal purple, and 
the rich green grasses clothed the hills and slopes gor¬ 
geously; the eucalyptus, oleander, and walnut trees, 
with here and there a grove of olives, made it a scene of 
beauty; and over all the old monarch, Mount Hermon, 
was watching. So intent was Saul on his mission of 
vengeance, so annoyed by the delays, that he had no 
appreciation of the beauty about him. 

The ruler of the city of Caesarea was exceedingly 
gracious to Saul, and with the extreme hospitality of the 
East took the greatest interest in providing for Saul’s 
comfort and the entertainment of his company. The 
young man from Capernaum had arrived ahead of Saul 
and was watching, as if listless, all that took place. 
As soon as Saul’s company had followed the city 
magistrate away, the young man, mounted on a fresh 
horse, left hurriedly toward Damascus. 


i88 


THE VALLEY OF SHADOWS 


“ Your animals look so gaunt that I will have my own 
herdsman take them to my best pastures,” said the 
magistrate, “and they will be fresh on the morrow.” 

“They need it badly enough,” the guide grumbled. 

“But will we be able to get them for an early morn¬ 
ing start ?” Saul asked, anxiously. 

“My own stock will be with them, and in years my 
herdsman has not failed to bring them in at break of 
day,” replied the magistrate. 

Saul quickly inquired about any fugitives from 
Jerusalem. 

“Now I do remember that several families passed 
through here a few days ago, on their way to Damascus, 
but they were so poor that I paid little attention to 
them,” said the magistrate. “You should see the 
rabbi.” 

After a meal, prolonged by the magistrate’s excessive 
hospitality until late in the evening, Saul was able to 
see the old rabbi, who plead that he would have to make 
the interview short, because in his old age he went to 
bed early. The rabbi was so uncertain about the people 
he had seen passing through the city that Saul could 
get no information out of him. He admitted that he 
had known the man Jesus at one time and had heard 
him several times, talking to small groups of people. 

“He was a fine young man,” said the rabbi, “tall 
and strong, and always in good humor, yet he never 
uttered an idle word. He was about your age, but his 
face was free from care and inspiring to look upon. We 
liked him very much and his influence upon our young 
men was for the very best.” 

“Are there any of his followers here?” Saul asked. 


TESTIMONY OF NEIGHBORS 


189 

“I hardly know how to answer that question/’ said 
the rabbi, apparently greatly puzzled, “for he seemed 
satisfied with telling people the things that helped them 
in their lives and was indifferent as to whether anyone 
became his follower. If you had asked me if anyone 
had been influenced by him in this city, I would reply 
that a great many had come under his kindly spell. I 
heard that he was killed in Jerusalem, and we who knew 
him could never understand why.” 

“His followers in Jerusalem are preaching against the 
Temple and seek to do away with the law,” said Saul. 

“Of course that is bad,” said the rabbi, “for the 
Temple is a wonderful building, erected by Herod mostly 
for his own glory; but off here we have no Temple, and 
it would seem impossible to do away with the law, for 
the Sanhedrin makes so many new laws that no body of 
men could very well do away with them.” 

“I am almost of a mind to have you sent to Jerusalem 
for investigation,” said Saul. 

“Send me to Jerusalem for investigation?” The 
old rabbi laughed. “Why, son, I am entitled, on account 
of my service for my people, to question those who keep 
themselves in Jerusalem. You are beside yourself and 
only serve, in your madness, the men who live off the 
fat of the altar, while we struggle to get the necessities 
of life and pay our taxes to Rome and our tithes to the 
Temple. Go on your way, but let me alone in my 
placid, old age.” 

After most diligent search that night, Saul was not 
able to find any victims in Caesarea Philippi to send back 
to Jerusalem; nor could he find anyone who was deeply 
interested in his mission. In the morning he waited 


190 


THE VALLEY OF SHADOWS 


impatiently until long after sunrise, before the herdsman 
came in, who had a tale to tell, how in the night a bear, 
or some other wild beast, had come down and scared the 
animals so that they scattered in every direction. The 
magistrate gave the herdsman a scolding and threatened 
him with punishment, if he did not bring in the animals 
of his guest. Saul tried to hire other animals, but it 
seemed impossible to find any for hire to go to Damascus. 
Late in the day the herdsman appeared with the animals, 
and Saul insisted that the guide should saddle to start 
at once. 

“Leave me at this hour of the day ?” cried the magis¬ 
trate. “My name would be ruined. I would never dare 
to set foot in your city nor to go outside these walls. 
The Lord would look down on me in anger, woe is me! 
I want to be kind to the guest in my house and he turns 
upon me as an enemy and will not partake of my poor 
fare. Stay until the evening meal is ready and when 
you have eaten I will let you go, though I will never 
escape the curse of sending away a guest in the night.” 

The evening meal was lavish and the magistrate held 
Saul in conference until a late hour. Then Saul, decid¬ 
ing he must be on his way, aroused his company after 
much delay, so that he was ready to start at midnight. 
The magistrate was pleading with him to wait until the 
morrow, but Saul rode away in the night. 

“Did the young man from Capernaum get a good 
horse?” the magistrate, with a sly twinkle in his eye, 
asked of his herdsman after Saul rode away. 

“Aye, the best I could find in the city,” said the 
herdsman. 


CHAPTER XXIV 

DARKNESS TO LIGHT 

In the early morning, worn, weary, and dusty travel¬ 
ers, some riding, some dragging blistered feet, were 
coming into the groves and shady places of Damascus 
from their forced march along the sandy roadway. They 
cast anxious looks back over the plains and were happy 
that no clouds of dust disclosed their pursuers. For 
all along the road the day before, the young man from 
Capernaum had ridden, warning them that Saul was in 
pursuit. 

They had fled to Damascus to escape the persecution 
of the priests of the Temple, to a city that was not con¬ 
trolled by the Jews. They knew that followers of the Way 
who had preceded them would open their homes to them. 

Saul had climbed the hills out of the valley of the 
Jordan and was many miles behind the fleeing refugees. 
He had reached the plains leading from the slopes of 
Lebanon away and down to Damascus. He urged his 
company along with feverish haste among the rocks on 
the higher levels. He fretted at the delay for breakfast 
and rest for the animals. The guide was immovable, 
for he argued that he knew the long distance across those 
burning sands and that the animals had to rest and to 
be fed. When the journey was resumed Saul urged his 
horse on so fast that the guide came up with him and 
remonstrated. 

“The sun will beat down on us across this plain, so 
that we will all be exhausted and our animals unable to 


192 


THE VALLEY OF SHADOWS 


carry us through/’ said the guide. “You must not 
try to go faster than I permit. Your horse is even now 
growing weary.” 

So slowly did they seem to move, notwithstanding 
hour upon hour of travel, that the great peaks of the 
Lebanons apparently stood as closely over them as in 
the early morning. The sun was high in the heavens 
and beat down in fierce, burning rays through the clear 
sky; the rocks along the way looked as if they had been 
scorched to blackness by the sun’s rays, and the yellow 
hills to the east stood out as if they had been cast from 
bronze by the heat for sentinels of the desert. 

The air quivered from the heat; in the distance, to 
the north, was a shadowy line of darker hue, marking 
the course of the Abana flowing down from the snowy 
Lebanons to the oasis of Damascus. 

“Could we not push forward a little faster and reach 
water before nightfall ?” Saul asked the guide. 

“We will reach a good camping place, if we do not 
overdrive our animals,” the guide replied. 

While his horse plodded along, Saul raged over the 
slow progress and planned how he would carry out his 
campaign in Damascus. His life had not been spent in 
the hills; he missed the people of the city; the glittering 
wastes, dancing in the heat waves, oppressed him. The 
dulness he had found in the small-town rabbis and 
magistrates made him angry; the complaisant hospitality 
of the local people he had met irritated him. Their 
world was so small that they cared little about the results 
of great movements. Even the tolerance of Gamaliel came 
back to him as annoying, and he reasoned that he had done 
the right thing in going counter to such forbearance. 


DARKNESS TO LIGHT 


193 


Saul felt disappointed in failing to send back more 
prisoners; but, he reasoned to himself, he would gather 
in great numbers of those fleeing to Damascus and stamp 
out the foolish teachings of the Way. He congratulated 
himself that in Damascus he would have them as the 
fowler held his captives in a net. He would bring them 
in fear to the judgment, begging for mercy, these deluded 
followers of the good-natured, misguided man of starve¬ 
ling Galilee. He urged his horse forward, leading the 
cavalcade. No breath of air was stirring; his lips were 
dry and impatiently he hurried on, when he heard the 
guide coming forward to check him once more. He 
felt that the guide, like all men and conditions, sought to 
restrain him. He was resolved to press on. No one 
should detain him. 

The bright sun was instantly shut out. Saul’s head 
dropped on his breast. He was falling from his horse 
just as the guide came alongside and caught him, so as 
to let him down gently. Others hastened up and lifted 
Saul’s head, to relieve him. His face was bloodless. His 
open eyes were set in a gaze that seemed to the guards 
as if he were in a trance. For a little while Saul was 
immovable, his limbs rigid and cold; then he looked into 
the sky, over which floated a few scattered small clouds 
and, reaching out his hands, he strove to lift his head. His 
parted lips and intensely staring eyes frightened his 
companions. They lifted his head a little higher and 
propped him up with their coats. A Temple guard 
hurried up with a water bottle and sought to give him 
a drink, but Saul brushed it aside, holding up his hand 
in token of silence. All the time Saul’s eyes were fixed 
on one spot where was floating a filmy cloud, to him alone 


194 


THE VALLEY OF SHADOWS 


a vision of ineffable love, shining into his eyes above the 
brightness of the sun. 

Sitting up, without taking his eyes from the place in 
the sky on which they had been fixed, Saul called out 
in a loud voice: 

“Who art thou, Lord?” 

The guards heard only an unintelligible sound as if 
in reply, but Saul heard a remarkable message, a wonder¬ 
ful message, which he repeated over and over to wonder¬ 
ing multitudes, to proud Pharisees, to barbarians, to 
scholars, even to slaves, to howling mobs, to rulers of the 
people, and sent it echoing along the centuries: 

“I am Jesus, whom thou persecutest.” 

It was the stupendous event. From it flowed anew 
life, filled with the spirit of sweet reasonableness. Saul 
had been in the divine presence. He had seen face to 
face his Lord and Master. He had become acquainted 
with infinite Love. 

He lay for a long time gazing into the heavens, after 
the vision had gone, as if by his concentration to call it 
back; but he knew from the revelation that he must go 
on his way and it would be told him what to do. He 
reached out his hand for help to rise and, being lifted 
to his feet, he found he could not see. His companions 
led him to his horse and helped him to mount. While 
they led his horse the rest of the way, Saul in darkness 
pondered the wonderful thing that had come to him. 

In Damascus the word spread rapidly among the 
fugitives that Saul had come, but that he was helpless. 
A woman waited on him, but he would neither eat nor 
drink. For three days she heard him mumbling peni¬ 
tent prayers, and she heard him frequently repeating 


DARKNESS TO LIGHT 


*95 


the name of Jesus, to whom he addressed his supplica¬ 
tions as “Lord Jesus.” She was one of the followers of 
the Way and hastened to tell a devout old patriarch, 
one Ananias, about it. 

“I have heard of him,” said Ananias, in reply to the 
woman’s third report to him, “that he did much evil to 
the saints in Jerusalem, and that he came here to follow 
up his persecutions. Still I doubt him.” 

“You should hear his piteous pleadings to the Lord 
Jesus for forgiveness,” said the woman. “He neither 
eats nor drinks, and he is blinded.” 

“Offer him food,” said Ananias, “and, if he refuse it, 
offer him drink; and, if he refuse drink also, ask him what 
he would have. Ask him if he would go into a house of 
one who believes on the same Jesus. I will commune on 
the matter and wait your answer.” 

Ananias spent a long time in communion with his 
Lord over the question and knew that the answer was 
for him to go and lead the man aright. 

“When I talked to him after the manner you said,” 
the woman told him hurriedly, after she had again seen 
Saul, “he would not let me go until I led him into such 
a place as you would desire him to be. When I told 
him about you, he charged me if I loved my Lord, that 
I bring you quickly. He is so eager to hear you that he 
trembles in his anxiety, lest you may be delayed, and 
refuses drink and food until he sees you.” 

When Ananias came into the room, Saul, reaching out 
his hands gropingly finally touched the cloak of the 
patriarch. Seizing it, he pulled Ananias down by his 
side. Eagerly he grasped every word the kindly old 
patriarch spoke. 


196 


THE VALLEY OF SHADOWS 


“But can he forgive me?” Saul cried out, after 
Ananias had told of the wonderful mercy that had been 
shown to others. 

“He is Eternal Love, and I am sent to tell you about 
him and the things you may do, if you love and obey 
him.” 

Ananias gave the message as if every word were a 
precious jewel, to be weighed and valued by itself. 

“With all my heart and soul and mind I do believe 
and will obey,” said Saul. 

“Jesus who appeared to thee in the way,” said 
Ananias, rising and laying his hand on Saul’s head, as 
if he were a child, “hath sent me that thou mayest receive 
thy sight and be filled with the Holy Spirit.” 

Looking up at Ananias, Saul found that the darkness 
had gone and light was everywhere. He followed 
Ananias and insisted on conforming at once to all or¬ 
dinances which were required of other followers of the 
Way. 


PART V 


Meditation and Preparation 



CHAPTER XXV 
IN ARABIA 

Under the kindly care of Ananias, Saul was refreshed 
and restored in mind and body. He spent days listening 
to the story, from the lips of the old patriarch, of the 
interesting life of the man and teacher, Jesus of Nazareth. 
Even the miracles which he had performed seemed to 
Saul more an exhibition of Divine Love than of super¬ 
natural power; at least, the end attained always seemed 
to be the one objective toward which all the teaching 
tended, love of fellow-men and of God. 

Saul did not see in the miracles any doubt of the 
power necessary to perform them, but he marveled 
greatly that everyone exalted the principle of Divine 
Love rather than the display of power. From this he 
passed on in his contemplation to consider the person¬ 
ality of Jesus, and found that in his life there was not 
any demarcation between the display of this wonderful 
love and the claims of his being the one sent to win men 
back to the great fact that God is spirit and must be 
worshiped in spirit and in truth. He was astonished to 
find that the old truths contained the principle for which 
Jesus labored; only now it was clear to Saul that the 
narrow vision of men had built around the old truths 
insurmountable barriers, which prevented devout men 
from coming to a full understanding of the revelation of 
truth by the life of Jesus. 

Saul, in his awakening, learned that these teachings 
of the Way set aside the casuistry of the priesthood; 


199 


200 


MEDITATION AND PREPARATION 


that by this life given in humiliating sacrifice came the 
assurance of the resurrection, beyond the mere philo¬ 
sophical hypothesis of clever thinkers. The clouds were 
swept away by the simple story of that most interesting 
life; and men, untrained in logic, unlearned in the 
intricacies of legends, were able to speak with convincing 
power of the certainty of salvation and of fife everlasting. 

Ananias carefully repeated many of the teachings of 
Jesus, and Saul, with his life-trained memory, quickly 
rehearsed them and treasured them. 

“Are there any records of his sayings?” Saul asked. 

“No. Strange as it may seem to you, he gave freely 
of his spirit, but gave little concern to form,” said 
Ananias. “We have his life, his love, his sacrifice, and 
his promise. Many of those who walked with him are 
or were in Jerusalem.” Ananias paused, and in silence 
looked on Saul. 

“Miserable is my life for the wrongs I have done, not 
knowing they were evil,” said Saul. 

“ Grieve not, but rejoice that even now the revelation 
of the truth has come to you,” said Ananias, with all the 
tenderness of forgiveness. “They will gladly receive 
you. I was about to say that those who walked with 
him are in Jerusalem, and we, who are so far away, 
zealously treasure any word he spoke. The time and 
place that he uttered a saying can be remembered, but 
it is his spirit in our lives that shows us the way to receive 
his promises and how to live close to God.” 

“Will you again tell me the story,” said Saul, “that 
I may not miss any part of it ?” 

“I will gladly repeat it until you are sure you have 
all that has come to me, and just as I received it,” said 


IN ARABIA 


201 


Ananias, “but he did not give it as a formula. He gave 
his life to redeem men.” 

Ananias did not weary in retelling the story, but Saul 
often interrupted to say that the revelation he had 
already received had made things plain. 

A sweet peace came to Saul, such as he had never 
known. His grief was absorbed in the revelation which 
he had received. The mystery, the meaning, the 
magnitude of the manifestation, the revelations of 
power and of love overwhelmed him. In deepest 
thought he tried to adjust himself to the marvelous 
simplicity of a love greater than the world had ever 
known. 

The radical change in his viewpoint gave him anxiety 
lest ever again error should rule in his heart. If worthy 
of such miraculous display, then, he reasoned to him¬ 
self, he should devote himself to the spreading of the 
knowledge he had obtained among the sons of men. 
Heretofore he had dealt with such problems of life as 
depended upon his personal efforts to solve. Now, 
there was a new question: the solution of the life here 
and hereafter, from the exalted plane of his direct contact 
with the Eternal One, who had given him the message 
to be carried to others. 

Saul felt the responsibility that had come to him and, 
feeling that responsibility, he felt the need of being sure 
that he was a capable messenger. Association with 
men who knew Jesus would not help, for his mission had 
come from a higher authority. 

In solitude and contemplation Saul resolved to become 
a fit instrument for the boundless work. He wrote and 
dispatched a letter to his family: 


202 


MEDITATION AND PREPARATION 


To Ben Hanan and Deborah, my beloved parents, from Saul, 
their son. The Blessings of eternal life be on you. I have had 
the most wonderful experience, which has changed my whole 
manner of life, but it is not possible to tell you in this letter from 
Damascus. I desire that in time you may know the great joy 
that has come to me and the life-task before me. Shortly I go 
into some out-of-the-way place which I do not now know, and 
will remain there for a period, the length of which I do not know; 
but rest assured that all is well with me. After such time as may 
be determined by circumstances and a power higher than we are, 
I will return to you. My former admonition to David is renewed. 
I would have you give my love, greater than ever before, to all 
the family and friends. Saul 

After days of conversation with Ananias and those 
he found in Damascus of the Way, Saul joined a caravan 
for the peninsula of Sinai. The caravan turned aside 
from the usual route to deliver merchandise in the 
strange city of Petra, surrounded by sandstone cliffs and 
reached only by a tortuous passage through the clefts of 
the rocks. In times long past, temples and tombs had 
been hewn in the face of the pink-colored cliffs. The 
dwellers had little communication with the outside world, 
save as herdsmen came in from the surrounding plains 
and mountains, or when, on rare occasions, a caravan 
came in with merchandise. It suited Saul’s mood to 
sojourn in this solitude, among these simple people. 

Saul found among these strange people the relics of 
older religions and a mixture of many forms of worship. 
In their superstition they had adopted a few modern 
ideas that had come to them from the Greeks and from 
the schools of Alexandria so that it was not possible to 
say of what belief they were, nor to find any fundamental 
theory in their scheme of thinking. The sandstone walls 


IN ARABIA 


203 


were an insuperable barrier to enemies and hid the city 
from those who did not know the narrow entrance to 
this isolated habitation. 

He found that there was a good demand for tents and 
immediately went to work at his trade. He would often 
spend much of the day in deep thought, such as to cause 
the natives to fear that he was possessed of evil spirits. 
One old man, an authority among these people, was 
brave enough to venture into the workroom, while Saul 
sat in one of his trancelike states, and to interrupt him. 

“The man who thinks much to himself is either 
dangerous to himself or has much to be forgiven; or per¬ 
chance a great grief will rob a man of his interest in the 
things about him,” said the patriarch, Amur ben Hassen, 
to Saul. 

“I know that my ways seem strange to you,” Saul 
replied, “but I have much to think out and much to solve. 
My griefs are past, but it will take me a long time to 
readjust myself to a wonderful vision which I had; and 
I have come here to think it all out. Do you have any 
confidence in visions ?” 

“I did not until I heard Philo speaking in Alexandria 
the last time I was there,” said Ben Hassen. “He made 
it plain that there are visions and dreams which should 
be studied and interpreted, not by any rules of sooth¬ 
sayers, but by meditation of the one to whom they have 
come.” 

“Philo is a great thinker,” Saul replied, “but he 
seemed to me to spend much of his time trying to accom¬ 
modate the Jewish religion to Greek thought instead of 
bringing the Greek mind to accept the truth of the Lord 
God.” 


204 


MEDITATION AND PREPARATION 


“Then I take it your vision had something to do with 
your religion/’ Amur ben Hassen said, after a long pause. 

“Some day I will tell you about it,” said Saul. 
“Just now it is too sacred to discuss, until it has been 
interpreted, as you say Philo suggests. I wish I might 
have heard him.” 

“I expect shortly to have a copy of his work,” said 
Ben Hassen, “because I arranged with a scribe to make 
me a copy and some day it will be here.” 

“And what interests you so much in his work?” 
Saul asked. 

“All my life I have tried to think out God,” said Ben 
Hassen with the far-away look of a seer. “It seemed to 
me that Philo’s work might help me. So you can now 
understand why it is that I want to become your friend.” 

During the passing days Saul found plenty of work 
to occupy his time. The glorious nights became more 
and more his hours of reflection. The clear air of the 
desert lifted him closer to the stars; the solemn stillness 
permitted the voices of meditation to become sweetly 
audible. He felt that the great walls surrounding the 
city were the walls of a new temple, in which the altar 
of sacrifice and ceremonials had been taken away, so that 
he could commune with the heavens themselves. Not 
only was he in harmony with the Psalmist who lifted his 
eyes to the hills whence came his help, but he lifted his 
eyes to the heavens, where dwelt Love, reaching out to 
him and to any man a helping hand. 

His vision, the story told by Ananias, his years of 
schooling under the law, the ages of preparation of his 
people, the dark ignorance of the world outside the be¬ 
lievers in Jehovah, the ritualism that had been satisfac- 


IN ARABIA 


205 


tory to him and which was sacred devotion to the great 
body of Jews, the bitterness and selfishness of all people, 
led him to the true conception of the deep significance of 
the life of the Son of Man. As the days passed, there grew 
in his mind a firm opinion and a spiritual conviction that 
there had been shown to the world the way for man to 
lay hold on the peace of mind that comes to him who 
knows that it is well with his soul and his God. 

He had a curious experience in the course of his 
meditations. In the light of his newly acquired knowl¬ 
edge, he reviewed the trial of Stephen and the part he 
had taken in the martyr’s death. He sought to make 
plain to himself that he had to bear a full share of the 
guilt. Yet the grace that had been shown him and the 
voices of his meditation banished any sense of guilt. 
He knew the wrong that had been done by him, not only 
to Stephen, but to the lowly and sincere followers of the 
Way; and, nevertheless, his exalted vision of the affairs 
of the new life forgave the deluded zeal with which he 
had acted, on condition that he would extend to others 
the same generous forgiveness which he had received. 

In this soul-searching investigation Saul concluded 
that the scheme of love newly manifested among men 
was something more than kindness to men and forgiveness 
of wrongs; it was the very spirit of Jesus in the heart. 

The mere physical life of Jesus was not of much 
concern to Saul; that was merely a man’s life, but the 
spirit that so permeated every act of Jesus as to point 
to the Supreme Source of love fastened in his mind the 
authenticity of the claims of Jesus that he and the Father 
were one, renewing in striking distinctness the force and 
meaning of the midday vision. At times he was so 


206 


MEDITATION AND PREPARATION 


Riled with the beauty and simplicity of the truth which 
had flooded his soul that he was almost resolved to return 
at once and proclaim to the Jews in Jerusalem the things 
of which he had been a witness. When he visualized 
the misguided zeal with which he had urged the Sanhedrin 
on to action, he realized that he had represented the 
desire of others, and that he must prepare himself to the 
fullest extent to pass through severe trials and perhaps 
persecutions. As the days of his exile grew, so his 
inspiration led him to such lofty heights that he could not 
in words of common experience tell the wonders he beheld. 

The old patriarch, Amur ben Hassen, would sit 
silently through long hours in the shop, while Saul worked 
and pondered, the highest and most delicate evidence of 
friendship. They sometimes walked at night to some of 
the lofty stone platforms against the face of the cliffs, 
where there had been, in ages gone by, altars of sacrifice. 
In the moonlight they would sit in silent communion, 
looking up to the star-bedecked canopy, as if they were 
priests waiting a voice out of the heavens. In a way 
they did hear voices, that is, they sought and found 
revelation. 

Saul had told the story of his vision on the way to 
Damascus and had told Ben Hassen the purpose of 
Jesus among men, and what that life meant to the world; 
and Ben Hassen believed it, with the reservation that 
it all seemed so simple that it was hard to understand 
that God would do things with no greater demonstration 
of his unlimited power. The books had come and Saul 
eagerly and somewhat impatiently read them. 

“ Philo is only trying to build a system out of dis¬ 
jointed parts,” Saul explained to Ben Hassen. “It is 


IN ARABIA 


207 


as if he had taken a stone shaped for the Temple in 
Jerusalem and sought to build it in with stones taken from 
the Parthenon and the heathen pillars from Baalbek, 
to make a substantial and beautiful structure. It is 
essentially a man-made system. It lacks the simplicity 
and beauty and perpetuity of the Divine Plan.” 

“I thought while listening to him,” said Ben Hassen, 
“that it was all very wonderful; but since you have told 
me the other story my mind is not satisfied with it. I 
wish now that I had the load of spice I gave to have it 
copied. Still, his treatment of dreams is worth a great 
deal.” 

“He shows that he never had any visions,” said Saul. 
“A man knows the difference between a dream and a 
vision, and once a man has a vision he can so ponder on 
it that great things will come. A dream comes when the 
mind is lost in slumber and unloosed fancy jumbles the 
impressions in unrelated connections. To depend on 
the interpretation of dreams mixes the judgment of a 
man with vain fancies.” 

Before Saul left Petra, Ben Hassen had become a 
convert to Saul’s teaching and in his own way taught the 
new doctrine to his people. 

In the solitude of the desert Saul had for two and a 
half years pondered the great experience that had come 
to him and the teaching he had received from Ananias. 
He had readjusted his method of reasoning and life in 
harmony with the revelations and the knowledge sacredly 
committed to him. He returned to Damascus to take 
up a new life, or rather, to live out a life that would be in 
conflict with his former teachings, although he held it 
to be a fulfilment of them. 


CHAPTER XXVI 
REJECTED OF MEN 

Saul found it more difficult to get out of Petra than 
it had been to get in. After long waiting, he heard of 
a caravan which would pass on the main-traveled road 
on its return from the gulf to Damascus; and he was 
compelled to camp on the main road for several days to 
meet the caravan. Ananias welcomed him on his return, 
and immediately Saul plunged into the warmest con¬ 
troversies in the synagogues. Many followers of the 
Way held aloof from him, because they feared that it 
was a plot to catch them as prisoners for his persecution. 
While they could not question the soundness of his views, 
they could not at first believe that he had so changed as 
to be trusted. 

In his boldness and new-found zeal, Saul sought to 
win the Jews to the new teaching. In the midst of his 
most earnest discourses some Jew would spit out epithets 
such as “ traitor,” “turn-coat,” and “ apostate.” With 
patience and earnestness he tried to convince those 
interrupting him of the truth as he saw it. He was so 
well grounded in all the Scriptures and lore of the Jews 
that they were confounded when they tried to meet his 
arguments. He was winning many from among them 
to his message and relentlessly drove his opponents into 
corners, from which the only replies were taunts. His 
enemies became active in attending his meetings and 
spitting out—literally—their hatred upon him. His 
friends rallied to his side, for the followers of the Way 

208 


REJECTED OF MEN 


209 


had come to have the greatest confidence in Saul. His 
strong personality allowed no indifference to prevail; 
his honesty of purpose and fearlessness gathered around 
him devoted friends, or made implacable enemies. 

After weeks of his activity the Jews determined to 
drive Saul out or to slay him. They went to the 
ethnarch, or governor, of the city with stories that this 
man Saul, who had been sent to take the followers of the 
Way back to Jerusalem so as to remove any danger of 
revolt, had, for some reason, turned traitor and was now 
a leader of the men who were stirring up trouble that 
would lead to revolt. They received authority to take 
him. 

“If in taking this wild fellow,” said the ethnarch, 
“it should become necessary to take his life in overcom¬ 
ing him, then your commission will free you of any 
charge.” 

“He may try to escape us, once he hears that we seek 
him,” said the leader of the Jews who had come to make 
the complaint. 

A slave in the household of the ethnarch was listening. 

“In that case,” said the ethnarch, “you may set 
watches at all the gates and I will send word to the 
captain of my guards to help you.” 

“Go to my captain,” said the ethnarch, speaking to 
the slave, “and tell him strictly all I have said, and that 
the watch must be set at once.” 

The Jews immediately put their own men on 
watch and the slave hastened to deliver his master’s 
message to the captain of the guard; but on the way he 
repeated the news to Ananias, who called a meeting of 
the leaders. They resolved that Saul should be sent 


210 


MEDITATION AND PREPARATION 


out of the city at once. One of the converts, a guard, 
lived in a house on top of the city wall; and it was 
arranged that at midnight Saul should be let down from 
the guard’s house by a rope outside the walls. In the 
shrubbery near a bridge a horse was concealed, on 
which he could make his escape to Jerusalem. 

In the dark night Saul was let down outside the walls 
and found the horse and supplies. On his journey over 
the road which had been forbidding to him the last time 
he had passed that way, fretful and angry, Saul’s thoughts 
now turned to peaceful contemplation of the world opened 
to his vision. The great distances now were small, in 
comparison with the sweep of his plans; the snow~- 
crowned Lebanons, in their majesty, fitted in harmoni¬ 
ously with the magnitude and the message of Jesus. 
Saul found that the towns, valleys, and hills along the 
Jordan, familiar to Jesus, now emphasized, by their 
very ordinary appearance, the great love of man and the 
spiritual consecration of the Great Teacher, who sought 
men with hearts and souls, burdens and discouragements. 
While passing the place of the execution of Stephen, near 
Jerusalem, he recalled the gentle words of the martyr 
and saw anew, in a glorified halo cast by the setting sun, 
the rapture on Stephen’s face when the executing priests 
were about to cast the fatal stones. 

While his sister and Ben Gerber were warm in their 
greetings, they had an air of reserve which seemed to chill 
their reception. Saul felt that it was not the time to 
tell his story to them, that he came to win their hearts 
by his glad tidings and not through their pity for him. 
He hunted up the disciples, again meeting openly, and 
tried to join in their assemblage; but many, recognizing 


REJECTED OF MEN 


211 


him, drew away in silence and fear. He told them of 
the great work he had been doing in Damascus for the 
Way and how he had been driven forth. Still they did 
not trust him. The cold manner of the disciples was 
anguish to his soul. He was going out of the synagogue, 
drooping with sorrow, when he felt a hand on his shoulder, 
and, turning around, he beheld the kindly face of 
Barnabas. 

“I believe in you,” said Barnabas. “Come with 
me and tell me all about what has happened.” 

In the house where many of the disciples were living 
Saul told Barnabas of the vision and the revelations, of 
his sojourn in Arabia and his experience on his return 
to Damascus. 

“The time has come, Saul, for which I have longed,” 
said Barnabas. “Now I can serve you and you can serve 
our cause. Tomorrow I will take you to Peter and 
James, that they may hear your story.” 

For two weeks Saul conversed with Peter and James, 
telling them of his vision and inspiration, as well as the 
message that he would deliver to the world. After 
listening carefully to all that Saul had to say, the apostles 
gave him their full approval and he began speaking in 
the synagogues. While the Jews were opposed to him, 
they feared to say much to him, because they knew that 
he might reply to them with the story of their part in the 
persecutions. They urged the Greek converts to 
Judaism, or Hellenists, and those who had returned to 
Jerusalem, to heckle Saul; and they even plotted to take 
his life. When this news came to the leaders of the Way, 
they urged Saul to flee, but he told them he would prefer 
to stay and meet whatever fate was in store for him. 


212 


MEDITATION AND PREPARATION 


They became so insistent that he believed they feared 
his presence would bring trouble to them. He appealed 
to the apostles, and they urged him to flee. 

“I will consider until tomorrow,” said Saul, “and 
then give you my reply.” 

In the early morning Saul went to his favorite spot 
in the Temple, to engage in devotions and meditation. 
He felt keenly the desire to send him away; it was almost 
a rejection by his friends of the Way. To him the 
Temple was sacred; it was a place set apart for worship; 
it was the outward expression of the hopes of Israel. 
The Law of Moses did not detract from the character 
and divinity of Jesus, but culminated in him. To follow 
the established worship was a privilege of a Jew which 
he felt in no manner destroyed his faith in the Messiah. 

Saul appreciated the worship in the Temple and of 
Jehovah, as the highest expression of man’s desire to 
know God. Neither then nor at any other time did he 
forget that as a Jew he was entitled to worship God, 
only he added that to him had come a closer communion 
with God. In such frame of mind he spent a long while 
at his devotions, seeking thereby to solve the question 
of whether he should stay and take the consequences, or 
follow the advice of his brethren of the Way. 

With the bursting of the dawn upon the Temple there 
came to Saul a better understanding. If he stayed, he 
would stir up trouble before a knowledge of his purpose 
to serve faithfully had been fully established among the 
followers of the Way. If he left, in Tarsus he would 
receive the schooling of patience and learn the lessons of 
tolerance in meeting his own family and former associates. 
Then it came to him that his zeal had a slight touch of 


REJECTED OF MEN 


213 


personal ambition, at least to the extent that he would 
gladly become a martyr, to no good effect. The time 
and place gave him a revelation of the spirit of sweet 
reasonableness with which he had been endowed and 
which he must show forth in his own life. In Tarsus 
not only would he learn to bear patiently the doubts of 
his own family, but there were those who were not 
Hebrews to whom he could tell the wonderful story, a 
story for all the sons of men. 

Once more in his life Saul’s vision cleared as if scales 
dropped from his eyes, for now it was revealed to him 
that he would serve a purpose in going back to Tarsus; 
he would be the bearer of glad tidings to the Gentiles. 
The dark doubts that had been in his mind because his 
brethren had urged him to leave were dissolved; and 
instead of banishment he would go out into a wider 
field—he now knew that he would be the apostle unto 
the Gentiles. 

With spirits restored, Saul, coming down the steps 
to the outer court of the Temple, met the same priest 
he had scolded at the time of Stephen’s teaching for 
being a listener to the teachers of the Way, instead of 
serving in the Temple. The priest felt encouraged to 
speak to Saul, on account of his noticeably jubilant air. 

“These are early morning devotions,” said the priest. 
“So early that those who will hunt you today would 
hardly expect you to be here.” 

“I am not fearful,” said Saul, looking closely at the 
priest. “Would you report me?” 

“I would protect you, since I know what you teach,” 
said the priest. “As your zeal once excelled Gamaliel’s, 
so now your faith exceeds his, or his when living.” 


214 


MEDITATION AND PREPARATION 


“What are you saying?” asked Saul, grasping the 
priest’s arm. 

“Did you not know he died last year ?” said the priest. 

“I did not. Tell me about it,” Saul urged. 

“He seemed to have lost all interest in*things and 
his body shrunk away. His funeral was peculiar, for 
he directed that none of the expensive preparations for 
burial should be indulged, but that it should be as plain a 
funeral as if he were the poorest man in Jerusalem. He 
even would not allow that a robe should be provided for 
him, but directed that the clothes he wore daily should 
be his shroud.” 

“I owe him much, but chiefly I would have asked 
forgiveness for thinking that he was too lenient with the 
men brought before the Sanhedrin,” said Saul, mourn¬ 
fully. “He was a great and good man.” 

“He was so tender of the common people that he 
sought by his cheap funeral to shame the rich, in their 
extravagance. But hasten hence, enemies seek you.” 
Saul looked at him questioningly and the priest added, 
“I am your brother, but I do not say much to anyone.” 

When Saul met the disciples that morning he told 
them that he was ready to go to Tarsus. 

“I have come to trust in the ways of my Lord and 
Master,” said Saul to the leaders. “The word has come 
to me that all is well with us. Henceforth I shall take 
these glad tidings to the Gentiles as well as to the Jews, 
for it has been revealed to me that, with patience in all 
things, I should wait the time and the season.” 

The disciples concealed him during the day and by 
night left the city to put him aboard a boat bound from 
Caesarea to Tarsus. 


CHAPTER XXVII 

LEARNING PATIENCE 

Again entering Tarsus, after his years of absence, 
Saul felt the anguish of the years weighing down his 
heart. He returned once more unannounced; even the 
wharf from which he had often sailed reminded him of 
the hopes of his youth, gone forever; the family dear to 
his heart and hallowed by the observance of laws and 
traditions within its sacred circle would likely be, to 
some extent, embarrassed, if not alienated; then there 
were memories which he could not banish—his past was a 
part of himself which even divine power would not blot out. 

Other passengers eagerly crowded ashore as soon as 
the cables were fastened, but Saul lingered, gazing with 
anxiety on Tarsus. So heavy was his heart, so keenly 
did he feel the disappointment he would be to his family 
and friends that it was only by a great effort that he 
resisted the suggestion of the captain of the boat that 
likely he would wish to take further passage. He 
marveled at this timidity as he wandered almost aim¬ 
lessly toward his home. He had not known doubt nor 
hesitation when threatened with death in Damascus and 
in Jerusalem. He did not fear the scoffing nor the ridi¬ 
cule of the old friends among the rabbis in Jerusalem. 
But now, in the city of his youth, his feet stumbled as if 
lacking a mind to direct them on the way. 

What value would all his rich experience have to 
those who could not be made to understand ? No doubt, 
in kindness, his family and friends would bear with him; 


215 


2l6 


MEDITATION AND PREPARATION 


even now he plainly saw that they would not really hear 
what he had to tell them. How could he offend the love 
of his people by breaking with them ? Then, as he neared 
the familiar street leading to his home, his soul cried 
out in agony for more of the spirit of sweet reasonable¬ 
ness with which to do and bear his part until the fulness 
of the time. He found himself lacking in the applica¬ 
tion of the faith in his heart to the everyday life. In 
alarm he found himself almost doubting the efficiency of 
the love newly revealed from on high to stand the trials 
of life. 

The years had brought changes in the appearance of 
Saul. He was now in his thirty-fifth year, and, in the 
reckoning of the calendar adopted at a later time, it was 
36 a.d., making him about five years younger than Jesus 
of Galilee. The intense emotions to which he had sur¬ 
rendered in the loss of his wife and children; the fierce 
zeal with which he had plunged into the drive against 
the followers of the Way; the shock with which he met; 
his days of meditation; the long period in Arabia—’the 
sunburning there and the sunburning on his trips across 
the deserts; the great earnestness with which he had 
entered the work of teaching the new Way in Jerusalem; 
the great disappointment he felt at being urged to retire 
to Tarsus—all these had left lines on his face which in 
other men would have represented many years of active 
life. His beard now covered his face, and his hair was 
beginning to grow thin on his forehead. Those peculiar 
eyebrows had grown heavier; while his eyes had not lost 
their luster, they had a steadier vision and seemed to be 
looking into the very depths of the human heart, in 
tenderness and in sympathy. The heavy lines of his 


LEARNING PATIENCE 


217 

face told a story of suffering, his eyes showed the hunger 
of his soul for companionship. 

He found his brother David in the booth, who, in his 
young enthusiasm, threw his arms about Saul and gave 
him welcome. In the workroom his father was superin¬ 
tending the craftsmen, of whom there were several. Ben 
Hanan looked Saul over carefully and then gave him 
hearty welcome. 

“I knew that you would return,” said Ben Hanan. 
“Go in and meet your mother.” 

“My son, my son,” Deborah exclaimed, hysterically 
throwing herself into his arms. 

It was a long time before conversation was begun. 
The mother would not listen to anything from him until 
he had gone to a room she had kept waiting for him. 
There were his garments which he had left three years 
before and some of the things Tabitha had made for their 
home. He felt all the loss of her; his love was as great 
as ever before, but in his soul was a peace that quieted 
lamentations. David had taken up his home in the house 
Saul had built and he hastened to offer Saul rooms in it. 

“It is as I wished,” said Saul. “You continue to 
use it.” 

The family gathered for the evening meal and Saul 
told the story of his life since he had been away. The 
ominous silence of Ben Hanan, the quiet and unquestion¬ 
ing way in which the family listened aroused Saul to 
give more details. 

“Plas not this any interest for you ?” Saul exclaimed. 

“Much more than we show,” said Ben Hanan. “You 
are of this family and we will do all and bear all for your 
sake, but we had heard much of this before you came. 


2l8 


MEDITATION AND PREPARATION 


Your place is here among us, but we have the right to 
urge that you do not bring shame upon us because of 
your beliefs. At least, I ask that for a season you 
refrain from making these statements in public, here in 
Tarsus. You have spent much time in thinking over 
your experience; now take some time in meditation and 
life-restoring activities.” 

“What I propose to do, that I must do, ;; said Saul, 
“but out of regard for you I shall abstain for a while from 
any discussion; and, if it would be better, I may leave, 
to avoid any feeling of shame to you.” 

“I could not endure you being driven forth,” said 
Ben Hanan, noticing the tears in Deborah’s eyes. “We 
had resolved to make you happy in this home, if such 
can be; and to have you with us for our consolation. 
Your mother has grieved much about you, and age has 
come upon me. David is now more efficient in the 
business than ever I was.” 

“I have not neglected the commandment to honor 
my father and mother,” said Saul, “and I will do all I 
can to make your life pleasant.” 

“Bravely spoken, but I can see that your heart is set 
on other things.” Ben Hanan spoke kindly. “Ben 
Arza is so feeble that he needs some help; and at least 
you could give him aid in teaching the young, out of 
regard for the years he spent upon you. Such work may 
help you in coming back to a reasonable view of life.” 

“I would not have you think that I have become an 
apostate,” said Saul. “I can believe all that I was ever 
taught and follow every law and rule I ever learned; 
still, I now know and believe this other wonderful 
explanation of life and our purpose in history. I 


LEARNING PATIENCE 


219 


promised you on our first trip to Jerusalem, out there 
in the hills, that if ever I thought I learned the great 
meaning of our long and strange history, I would bring 
it to you for your thought. I will remain for a season 
and it may be that you will consider what I have said.” 

“Then, the Lord be praised, you are not an outcast,” 
said Ben Hanan, “but there is yet a chance for your 
mind to become normal.” 

In private talk with David, it was agreed between 
him and Saul that no further word would be spoken to 
their father about the matter until the father opened 
the subject. Ben Arza had grown old rapidly and he 
was glad to have Saul to help him. When Saul wanted 
to tell him about the Way, the old rabbi said: 

“Not now. My days are too few. I have heard 
about you, but I could not argue with you and I would 
not listen. I am living along through these days because 
I have lived the same way all my life, and shortly the 
end will come. I am now ready.” 

Among all his former friends Saul found a barrier 
against any discussion. They showed him great love 
and, by concerted action, treated him as if his mind were 
not sound, as if it were agreed that no one should permit 
him to tell his story. 

There were many Greeks who had accepted the beliefs 
of the Jews and who gave allegiance to the idea of 
Jehovah, but they had refused to submit to the ordi¬ 
nances and customs of the Jews; and they were commonly 
called “God-fearers,” sometimes called “Hellenists,” 
although the more strict use of the latter term designated 
those Jews who had been born abroad and who had 
remained true to the faith, while having adapted them- 


2 20 


MEDITATION AND PREPARATION 


selves to foreign customs. Some of the “ God-fearers,” 
having heard of Saul’s experience, sought opportunities 
to talk with him secretly. While willing to tell them 
the story, Saul felt keenly the slight being put upon him, 
even by their desire to hear him secretly. He chafed 
under the good-humored tolerance with which his own 
people laughingly dismissed any reference by him to his 
experience. Opposition he could dare, argument he 
could meet, but ridicule was unendurable. It was 
undermining his great earnestness; it was chilling his 
soul; it was destroying his sense of proportion. 

For a considerable period of time Saul took up the 
work of making tents. He found himself restored to his 
faith in himself and in his new cause, while planning 
for action. After many days of silence he began teach¬ 
ing for Ben Arza, but he shrewdly observed that the 
old rabbi would seem to sleep, while the classes were 
being heard and instructed; and yet, when he awakened 
he was alert, as if he had been pretending sleep. He 
wanted to revolt against this concerted suppression of 
the subject nearest his heart, but he accepted it as a 
part of his schooling as a fit messenger to those who would 
not hear, although they had ears. So faithfully did Saul 
work at his trade, so silent had he become, that Ben 
Hanan was worried. 

“What did Gamaliel say of these people teaching the 
Way, as you call it?” Saul’s father asked, after some 
months had passed. 

“He advised to leave them alone, and let it appear 
whether time proved them right or wrong,” Saul replied. 

“That was a wise conclusion,” said Ben Hanan. “It 
is unfortunate that you did not follow his advice. Then 


LEARNING PATIENCE 


221 


you would not have become so wrought up as to lose 
your calm judgment, when you had your stroke on the 
way to Damascus.” 

“I felt that Gamaliel’s judgment was so conservative, 
so finely balanced,” said Saul, with feeling, “that he 
could not see the danger to the Jewish faith. Now I am 
convinced that he saw the truth as I have come to know 
it, but did not have the courage to embrace it. Much 
learning had made him uncertain of his ability to discern 
the truth.” 

“Did this man Jesus leave any book of prophecies?” 
Ben Hanan asked. 

“His was not a life of writings, but a life of revelation 
of the Divine Spirit,” Saul answered. 

“Now that you think over all the events,” said Ben 
Hanan, “do you not think it strange that one who was 
to be the fulfilment of prophecy should fail to announce 
himself to all of us, so that there could be no doubt that 
he was the One looked for ?” 

“He did that in the divinely grand way by coming 
as a man, thereby forever appealing to men,” said Saul. 
“He was a man, even as I am, and made manifest God’s 
love of man, as well as the Infinite Grace by which we 
may become joint partakers of eternal life.” 

“But what will happen to men in their moral rela¬ 
tions, if they are once led to believe this new doctrine 
and rely solely on what you call grace, neglecting the 
careful living we enjoin under the law?” Ben Hanan 
asked as if it were conclusive. 

“All that was required under the law as right living, 
and more, will be required of those who follow him,” 
Saul replied. 


222 


MEDITATION AND PREPARATION 


“You only now answer my former question,” said 
Ben Hanan. “He left no writings and therefore no 
laws to be violated. You now see the absurdity that 
is so plain to me.” 

“All that is required as to a pure life by the law, and 
in addition a life so pure that the law could not define 
it, is what he left for our guidance. His spirit entering 
into our lives gives us a higher standard of morality than 
all the laws which were ever written. For that reason 
I can live in obedience to the law and yet not find myself 
satisfied with it; even having obeyed the Jewish law, 
I have greater inspiration from his life to do the right 
and just thing and strive to reach the high standard set 
by Jesus.” Saul was about to continue when his father 
waved his hand in gesture to cease. 

“Let us stop,” said Ben Hanan. “I only ventured 
so much, thinking that in this time you would have 
returned to reason. Again let it be understood that the 
subject is a closed book in our household.” 

During this short discussion David had been very 
busy inspecting cloth close by, apparently indifferent to 
what had been said. 

“I wish that you would go with me to the wharf, to 
examine some bales of cloth I am about to buy,” said 
David to Saul, after the father had left the room. 

“I heard all that you said,” David spoke kindly to 
Saul when they reached the wharf. “You surely know 
that father has advanced so far in years and has had his 
whole life so wrapped up in your success as a rabbi that it 
is cruel to try to turn him aside from his fixed views. 
Look what it required to change you, and you are a young 
man.” 


LEARNING PATIENCE 


223 


“ David, I cannot longer endure this kind but firm 
repression by the family and by friends against the expres¬ 
sion of myself/’ said Saul, in an outburst of rage. “The 
people are laughing at me. They fiendishly enjoy 
smiling at me, as if I were half-witted. As much as 
I love father, I cannot help feeling that this galling 
treatment is his plan. I will not longer stand it. I 
cannot.” 

“And yet you have taught in the synagogue and still 
observe the law,” David urged. “Why not show your 
confidence in your belief and in your message by waiting 
the proper time and occasion ?” 

“You speak with wisdom, David,” Saul replied, “but 
this message must go to all people, and I feel that I am 
set apart to carry it, at any cost. You do not reach the 
height from which I am looking.” 

“All that you have said appeals to me,” said David, 
“and I have a plan that will prove my word. The busi¬ 
ness has grown because I have encouraged the people of 
Cilicia to exchange their cloth and their products for 
our goods made up, which they take farther into the 
country and sell. If you would go out over the country 
on business for the house, you would get away from here 
and have a chance to travel.” 

“The plan suits me,” said Saul. 

“ One thing, it seems to me, you should have in mind,” 
David urged timidly, “and that is to talk to a few men 
in each place privately about your message, until you 
have established a belief in their minds; and, by reason 
of their influence in the community, they will aid you 
in reaching others. You depend too much on your 
ability to speak in a crowd, and it would seem to me that 


2 24 


MEDITATION AND PREPARATION 




you would profit greatly by being able to convert men 
in personal contact.” 

“For the present your plans are good,” Saul replied, 
as if resigning himself to the inevitable, “but when the 
time comes, I will go out unhampered by business.” 

“Then I will manage it with father,” said David, 
“but you must bear in mind that this is business and 
I hope that you will be able to show such results that 
you may be kept at it.” 

A few days after the conversation between Saul and 
David the booth was crowded with men who had come in 
with cloth and raw material to sell and exchange. So 
many had come in at one time that David found himself 
oversupplied, and other merchants profited by getting- 
some of the trade. The people came without any warn¬ 
ing and would not be able to return for several months. 

That night David proposed that Saul should be sent 
throughout the province of Cilicia and even to cities out¬ 
side, to make contracts for the purchase of supplies and 
the time of delivery, and to enter into agreements of 
sales of the product and time of delivery. 

“Those people will never sell until they have come 
to market,” said Ben Hanan. 

“Even if they would not make final sale at the time,” 
said David, “still it would increase our trade and avoid 
such a glutting of the market as we had today.” 

“But Saul, could you give your attention to the busi¬ 
ness?” Ben Hanan asked the question, implying his 
doubts. 

“I would try to do so,” said Saul, very humbly. 


CHAPTER XXVIII 
A BUSY SALESMAN 

Saul, being equipped with a riding and a pack animal, 
went forth on his journey as a merchant. The reputation 
of the house established by Azel was so fine that he was 
able, in the nearby towns, to make a good showing of 
business. David wrote him to continue his tour, for 
his results were satisfactory; and, having gone to more 
distant places, Saul was able to make better terms. 
David wrote him again to continue; and, unless anxious 
to return, that he should not take the time to come back 
to Tarsus between his visitations to different centers, 
but might find some way of employing his time, if he had 
to wait for business. David assured Saul that they were 
well pleased with the Undertaking, from a business 
point of view. 

Thus it came to pass that Saul had many oppor¬ 
tunities to talk over the great message that had come to 
him with men of the cities, and with the families that 
followed their herds and flocks from pasture to pasture. 
In the years that were passing he had grown so strong 
in influence with leading men that often he was persuaded 
to address the congregations of the synagogues in many 
places, or assemblies where there were no synagogues. 
He felt all the time that he should not make the spreading 
of the glad tidings his principal occupation, both because 
he was under obligation to attend to business, and because 
the time had not come to him in which to make a militant 
stand as the apostle to these people. 


225 


226 


MEDITATION AND PREPARATION 


In many places small groups became so intensely 
interested that they asked how they could keep this 
message alive. Saul suggested the plan of organizing 
in the form of the synagogue government, as the simplest 
and the one with which they were familiar. He found 
many Greeks, scattered through the small settlements, 
who gladly accepted the message; and there were some 
reliable men, with whom he sat down to teach the words 
as he had received them. He traveled even out toward 
Damascus, but stopped in the mountains, where he 
was received gladly among a peculiar people who held 
to some of the heathen practices, making his labors 
very great, to keep them from grafting the glad tidings 
on the wild growth of their own religion. They wanted 
to ascribe the powers of divinity, as shown in the 
miracles, to their own god, to give the divine nature of 
the family, and especially the mother of Jesus, to their 
principal goddess. In his kindly disposed efforts to 
guide them aright, he met with the simplicity and persist¬ 
ence of superstition. 

From this experience Saul gained a new knowledge of 
men, and he learned the great patience required to 
eradicate centuries of belief from the minds with which 
he had to deal. Not only was the experience helpful 
in his conception of the methods necessary to present 
the message so as to impress it upon the Jewish mind 
but it gave him a clearer view of the effect that the glad 
tidings would have upon the gentile world. 

Saul told the people he brought into the new thought 
that they should seek every opportunity to confer with 
the men who had been with Jesus during his life, and 
told them the names of the apostles who could be found 


A BUSY SALESMAN 


227 


in Jerusalem. Leading men were selected from time 
to time to visit the apostles, to question them on the 
message Saul had delivered, and they returned to their 
own people with full confirmation of the teachings of 
Saul. In like manner, there were men from Cilicia and 
Asia meeting the teachers who had become prominent in 
Antioch. The news spread slowly to Jerusalem that 
someone had been doing a great work in the lands far 
away from the large cities. 

After six years of life among the outlying settlements 
Saul returned to Tarsus. He had been successful in 
the plan of establishing trade relations, so that now 
David had enlarged the business. Saul was now trained 
in travel and in meeting vicissitudes in the hills and on 
the plains. He was as bronzed as any of the tribes 
of the desert; he knew their lore, their lives, and their 
hopes. He had learned that men of the great solitudes 
thought deeply upon every scrap of knowledge that 
came to them; that under the impulse of trade and 
travel, opened by the government of Rome by its 
wonderful roadways, there was an awakening of the 
people from the lethargy of the Orient, which had 
engulfed even the Greeks who had settled throughout 
the region. 

On his return to Tarsus, Saul refused to enter into 
discussion with his own family, but went among the 
“ God-fearers” with his message. He did not at once 
seek audiences, but he sought out individuals who had 
influence and whose characters suited them as hearers 
of his message. All the time he helped David to gain 
a clear understanding of the new customers of the house. 
Friendly Jews came to ask Saul questions and they 


MEDITATION AND PREPARATION 


228 

joined with the Greeks in learning the glad tidings as 
delivered by Saul. 

The number of converts grew rapidly until the hearers 
sought to have Saul speak to the whole people, and they 
urged him to go to the synagogue. This he refused, 
saying that in any other place than Tarsus he would 
gladly do so. 

Two years of Saul’s teaching i;n Tarsus had brought 
about such changes that he now met regularly with 
converts who had observed the regulations and ordinances 
for full membership. At times he would conduct the 
Sabbath worship for Ben Arza in the synagogue, without 
any reference to his other teachings. Ben Hanan would 
sit on the bema with the council on such occasions, 
drinking in every word uttered by Saul, even if it were 
only the reading of the familiar Scriptures. 

The father of Saul, now passing into the ripe old age 
of one who has spent an active life, could not understand 
the persistence with which his son clung to his new 
thought; and least of all could he understand how Saul, 
the rabbi, could be the leader of the Way. The dignity 
with which Saul carried himself, the tenderness he showed 
to all the family, the restraint he imposed on himself 
in any discussion of his teachings before the family, 
and the peculiar, peacefully dominating attitude with 
which he went and came so puzzled Ben Hanan that he 
yearned for the courage to speak boldly to his son, as 
of old. 

There was something that kept Ben Hanan at a 
distance, there was a wide space of thought that separated 
him from Saul. Ben Hanan, curiously, felt as if he were 


A BUSY SALESMAN 


229 


the youth and Saul the patriarch, to whom he feared 
to disclose his questions, lest they seem ridiculous. 

The little mother was not afraid of Saul. She did 
not care for his doctrines—he was her son, there was no 
other question worth while. David gave his sympathy 
to Saul and his thought to the business, now growing 
still greater. In a few words, he urged and encouraged 
Saul to take more time for his converts, while admonish¬ 
ing him to keep from discussing the subject in the 
household. 

While Ben Hanan was sitting in the booth one day, 
watching the customers from distant places, an old 
man came up to him and asked if he was connected with 
the business. 

“I have given my life to this business, which my son 
now runs,” said Ben Hanan. 

“Then you are the father of Saul,” said the old man. 

“He is my son,” said Ben Hanan, simply. “He has 
taken up some peculiar, disturbing views.” 

“In that we differ,” said the old man, warmly. “I 
must see him before I leave, to have him settle some 
questions which have arisen.” 

“Tell me how you can bring yourself to accept his 
theories,” said Ben Hanan. 

“I can give you no better answer than to say that 
the story he tells brings peace and hope into our hearts,” 
said the old man. “You should be proud to have a 
son who can bring so much joy to men. Out there in 
the hills are men and women whose lives were bounded 
by the hills and to whom there had been no hope. He 
brought glad tidings that filled their hearts with love 


230 


MEDITATION AND PREPARATION 


and hope and faith. Instead of thinking ourselves 
outcasts, because we could not live obedient to the Law 
of Moses, we now know what is right and just and have 
the witness within us that we are right with God.” 

Ben Hanan did not reply, but he fell into deep medita¬ 
tion. He heard David tell the old man on his way out 
that Saul was speaking that night in one of the lecture- 
rooms in the Greek school. 


CHAPTER XXIX 
ANTIOCH CALLS 

Saul was giving instruction to a large audience 
assembled in the lecture-room. After he had finished 
his discourse the meeting was open for general questions 
and discussions, according to the custom. Many had 
risen to give their views, and then the old man from the 
hills who had been talking with Ben Hanan spoke, with¬ 
out rising from his place on the floor. 

“We have heard this message from Saul on the other 
side of the mountains, and I am directed to get his 
opinions on some questions, for our local government, 
which I will do privately. I speak now for another 
purpose. If you have a just appreciation of his ability, 
and if you place any proper value on the tidings that he 
carries to men, why do you either hold or allow him to 
stay in Tarsus ? Why do you not send him forth ?” 

Before anyone could reply, a large man rose from the 
deep shadows of a farther corner of the room and made 
his way down to the front. Saul sprang forward to meet 
and embrace Barnabas, who had thus, unannounced, 
made his appearance in Tarsus. Saul told the people 
who Barnabas was, and that he owed his own acceptance 
by the apostles to Barnabas’ kindly interest and help. 

Barnabas, on being introduced, told the people of 
the wonderful work that had been done in Antioch. He 
said the work had grown so great that it was beyond the 
power of those who were leading to keep up with it; 
that word had been coming to the followers of the Way 


231 


232 


MEDITATION AND PREPARATION 


in Antioch and in Jerusalem of the wide distribution of 
the tidings by Saul. 

“The time has come in Antioch when we must have 
a fearless and able advocate of our faith,” said Barnabas. 
“While there is no persecution, yet influential men are 
criticizing us and many scoff at us. I have come to 
persuade Saul to work with us in Antioch, and I feel that 
the great occasion for which he has been fitted has come. 
The words spoken by our brother from the far country 
are almost a prophecy, at least they agree with the 
plans we had made in Antioch.” 

Instantly the whole assembly was noisy with 
approval. Saul alone was solemn and silent. While 
looking upon the audience, now’ wild in enthusiasm, he 
was thinking of the timidity of the disciples when he 
had returned to Jerusalem from Damascus, anxious to 
throw his whole energy into the teaching of the Way. 
The bitter disappointment he then felt, because they 
would not accept his labors among them; the fear they 
expressed that his former persecutions would be held 
against him and the faith by those who had suffered, all 
came back to him. They had not showm that confidence 
in the divine forgiveness which he had realized in his own 
heart. The joy of the crowd left him untouched. True, 
he reasoned to himself, he had received a vision in the 
Temple that had given him courage and faith; and, after 
all, he questioned if the work that he had been doing 
among the people was not a fulfilment of the promise 
that he should be the apostle to the gentile world. In 
a flash of the future and a rapid review of the past Saul 
felt that likely his idea of projecting himself into the 
famous work as a leader was not in the plan of his Lord 


ANTIOCH CALLS 


233 


and Master. Barnabas, with his keen sympathy, sur¬ 
mised the conflict in Saul’s mind; and, gently laying his 
hand on Saul’s shoulder, led him to one side. 

“Speak what is in your heart,” said Barnabas. 

“I feel humble and thankful,” said Saul. “Is this 
an appeal to my vanity or a call to sacrifice and duty ? 
Will the brothers in Jerusalem still doubt me ?” 

“Would I make this journey merely to gratify your 
vanity?” Barnabas asked, with a searching look into 
Saul’s eyes. “In the fulness of time all things work out 
the Divine Plan; and this is another step. Your years 
of growing faith and unselfish labor have fitted you for 
the place. I feel that I am a messenger of him who 
loved you.” 

Turning to the people, who had become quiet while 
waiting the decision, Saul said to them: 

“I will go with Barnabas. My absence may put 
your love to sore test; but the years have gone by so 
rapidly that I must use every energy to make up for 
lost time by delivering this message wherever it can be 
carried. You must carry on the work at home, keeping 
the words I have delivered to you (as revealed to me) free 
from error, and in your teaching may the spirit of love 
inspire you. I must give up the joy and comforts of 
home and friends, to go whithersoever duty calls. Fare¬ 
well!” 

The people broke into lamentations and blessings. 
They had learned to trust him as one near and dear to 
them. In the shadows of the entrance the aged Ben 
Hanan hastily left, so that no one should see him. The 
old man from the hills came forward to speak with Saul 
and Barnabas and insisted on taking them to Antioch, 


234 


MEDITATION AND PREPARATION 


since it would be a difference of only two days in his 
homeward journey. 

Saul wanted Barnabas to lodge with him that night, 
but he had already agreed to lodge with an old friend from 
Cyprus. As Saul approached his home it seemed to 
him that, notwithstanding the night was dark, there was 
a warm glow of light about him, at least the shadows were 
lifting. When he entered the house, he was surprised 
to find all the family waiting. In his greetings were the 
cheery notes of youth, his eyes were bright, his move¬ 
ments were quick and strong. 

“Father,” Saul said, “in the morning I leave for 
Antioch. How long I shall be away I cannot say, but 
I am pleased to go, as well as to follow whatever course 
may be marked out for me. David, the business is 
yours, with only the burden of taking care of father and 
mother, which you would do anyway. Mother, always 
remember my great love for you. Now I must pack a 
roll for traveling.” 

“Not so fast, lest we have a word to say,” said Ben 
Hanan. “While I do not understand what you teach, 
I have come to understand it is not harmful. We have 
not accepted your faith, but we have come to believe 
that it is no mere fancy of a disordered mind, as we 
thought at first when you returned. If it is true, as you 
say, then it brings a wonderful opportunity to men; and 
if it is not true, it does not make men sinners. While I 
have not the faith to believe what you teach, I have 
learned that your own soul is clean and strong. Even 
as you gathered yourself together and won the race, in 
your youth, when it seemed you had lost it; so now, 
notwithstanding my doubts, you have the moral courage 


ANTIOCH CALLS 


2 35 


and spiritual power to endure and perhaps to conquer. 
Our son, Saul, will always be in our prayers. Now make 
up your bundles, but come to us in the morning, even if 
we are asleep, and bid us farewell. For reasons which 
you understood I have not asked you to lead in the 
evening prayer, but tonight we wait for you to perform 
that service.” 

Saul was so overcome with emotion that he could only 
wipe away the tears; and, after a long wait, he threw 
himself on the floor, and, with his head in his mother’s 
lap, repeated the prayer of his childhood. 


CHAPTER XXX 
RELIEF OF FAMINE 

At the break of day Saul was fastening his bundles on 
the horse furnished by the friend from the hills, while 
Ben Hanan, Deborah, David, his wife and children, stood 
close by to bid him farewell. Saul clasped his aged 
mother for the last kiss and, straightening up, stood as 
if in a trance a vision had been given him. 

“She waits for thee/’ said Deborah, smiling up in 
his face. 

“Did you see her?” Saul asked. 

“No, but I knew that you saw Tabitha,” said 
Deborah. “You looked just like you did that morning, 
when you first left for Jerusalem, and she gave you the 
napkin.” 

The old man of the hills came up with the rest of his 
train, which Barnabas had already joined. They rode 
out of Tarsus toward Antioch. After days of travel they 
reached their destination. During the long days of that 
slow method of travel Saul’s active mind swept far and 
wide and back and forth over all his experiences and 
knowledge, into the greatest depths and up to the dizziest 
heights of possibilities. 

The unrestrained conduct of the mere pleasure- 
seekers, the levity of the Greeks, gave to the city of 
Antioch an atmosphere of insincerity. Being the capital 
of the province of Syria, it was the residence of many 
officials of Rome. It was on the Orontes, 15 miles from 
its mouth, and sailing ships came up from the sea in one 

236 


RELIEF OF FAMINE 


237 


day. A nearer seaport was Seleucia, 5 miles across the 
land. On the uplands 5 miles westerly from the city 
was the Grove of Daphne, in which was a shrine sacred 
to Apollo and Artemis, a resort for those indulging 
unbridled passions—even a Roman general imposed a 
severe penalty upon any soldier visiting the place. The 
population of Antioch was principally Syrian, with many 
Greeks, and some Jews, whose ancestors had settled 
there in the days of Seleucus by whom they had been 
granted privileges as merchants, who had always been 
active in the commercial life while maintaining syna¬ 
gogues in which their faith and teachings were kept 
alive. At this time the city was prosperous and had a 
population of 200,000. 

Agrippa I had followed the execution of James, the 
brother of John and son of Zebedee, in Jerusalem, by 
persecuting the disciples so that many fled to Antioch; 
and there they had established a strong organization. 
In the very midst of the lightness and frivolity there 
were many earnest men and women who gladly accepted 
the life and hope and faith of the glad tidings. 

Saul plunged into the work with all his ardent nature, 
well knowing that sensualism dulled many ears that he 
wished to reach. Even the general indifference of the 
mass of the people was mixed, cynically, with high- 
sounding phrases of morality, as if it were a mark of 
superiority for people to scoff at their own wickedness. 
Among the learned (there were many who gave Antioch 
fame among scholars) were those who subscribed to the 
highest code of morals, but held that indulgence was 
permissible to them because of their knowledge of higher 
morals; they did not hypocritically hide their excesses, 


238 


MEDITATION AND PREPARATION 


but openly claimed the license of satisfying any desire 
that did not violate any civil law. The pliable character 
of the native Syrians was molded by the licentious Greeks 
of the city. 

Saul presented Jesus in such heroic lines that he 
challenged the attention of many who had been indiffer¬ 
ent; he brought to the consideration of even indifferent 
hearers a crashing realization of the sacrificial life of Jesus 
and that through him had come the fulfilment of the 
longings of the human soul through the ages. He gave 
to the people the promises of life through the abundance 
of the love of God as shown in the supreme sacrifice of 
Jesus. Without wasting time in argument Saul assumed 
that men were religious by nature, and that they sincerely 
in their spirit desired to reach the highest ideal. In his 
matchless style he portrayed the Christ as the Son of 
God who had as the Son of Man excelled all other heroes 
in the submission to humiliation that he might open the 
way for all men to receive life everlasting and live in the 
joy of striving for the perfection found in the Christ. 

Saul did not proceed along lines of developing a 
theory, but he gathered truths together and hurled them 
as if they were thunderbolts. He met all the claims of 
teachers who had worked out a system of morals by 
declaring that one right with God, he who accepted and 
followed Christ, had the spirit of righteousness, and would 
know it, from which knowledge not only would the 
follower of Christ seek the lovely and beautiful things of 
life, but he would always be anxious to do and follow 
the right. Saul told over and over about the sweet 
reasonableness of Christ and how his suffering for men 
would hold those who believed in him in such strong 


RELIEF OF FAMINE 


239 


bonds of adoration that they would not be led astray 
by selfishness or passion. 

The power with which Saul taught gave a new zeal 
to the followers of the Way in Antioch and his restless 
spirit forced others into renewed activity. He organized 
the followers of the Way so that they sought and brought 
men into the meetings. His exaltation of Christ and 
his frequent use of the Greek name for his Lord and 
Master made the name, Christ, familiar among the 
idlers of the streets, so that jesters thought it rare wit to 
call the followers of the Way “ Christians” in derision. 
Saul eagerly sought men, irrespective of their former 
beliefs. Jews there were in numbers who accepted his 
teachings and there were many Greeks who came under 
his spell. One there was, Titus, who followed the 
apostle through the years. 

Iii the midst of Saul’s activities, Agabus, so wise that 
he was called a prophet, came up from Jerusalem and 
told the story of the poverty of the brethren in that city. 
He said that a great famine was coming on all the land 
next year, as it would be a time of great drought, accord¬ 
ing to the cycle of years, following the present summer, in 
which there had been a shortage of rain. 

“It is unfortunate,” said Agabus to Barnabas alone, 
“that Saul is so popular here. He was badly treated 
in Jerusalem and will hardly feel like doing much for us, 
I fear.” 

“You do not know him nor understand the spirit of 
him,” said Barnabas. “We will leave it to him.” 

At the meeting of the congregation Saul cut short his 
own address and called on Agabus to tell his story to all 
the people. After Agabus had told the story of impending 


240 


MEDITATION AND PREPARATION 


famine and the persecution which the followers of the 
Way had suffered under Herod Agrippa, Saul made the 
most impassioned plea his friends had ever heard, for 
contribution to a fund for relief. The collection was 
liberal, but Saul urged that a fixed amount be contributed 
every week until it would be needed. 

“They are the people who have made it possible for 
this word to bring hope into your lives,” said Saul. 
“This is not the only persecution they have suffered. 
I myself did all the hurt I could to them in the time 
before I knew the truth. You are not rich, but every 
week you may give as much as you can spare and when 
the famine comes we will save our own brothers and per¬ 
haps the lives of many who do not believe as we do. 
And why not? If we believe that Jesus gave his life to 
bring salvation to us, we should give to save any life.” 

All that summer of 45 a.d. and during the winter, the 
church in Antioch collected the funds and stores for the 
relief in Jerusalem. It was along at this time that Peter 
visited Antioch, and he was pleased to see the work that 
Saul was doing. Early in the following summer the 
news came of the famine, made acute by the short crops 
of the year before. So zealous had Saul been in prepar¬ 
ing for this event that all the leading men of the Chris¬ 
tians insisted that Saul should be one of the messengers 
to take the relief and Barnabas the other. Saul insisted 
on taking with him the Greek convert, Titus. Barnabas 
agreed with Saul, not understanding the larger purpose 
in his mind. Not only had the “fulness of time” come, 
but Saul had caught slight murmurings of Jews who had 
become believers, that Gentiles were being admitted to 
all the benefits of Christians, without observing the Laws 


RELIEF OF FAMINE 


241 


of Moses. He resolved that the Jews of Jerusalem should 
know not only that the Gentiles accepted the glad tidings 
but with Titus present it would be an evidence that 
Greeks who had believed were contributing to the relief 
of the brothers in Jerusalem in their time of distress. 

There was great rejoicing when the three from Antioch 
brought the relief and aided in its distribution. Saul 
and Barnabas went up to the Temple often, and there 
was slight murmuring among the Jews of the Way that 
it was a wonder that Saul did not take iTtus into the 
Temple, for he seemed to think as much of this Gentile 
as he did of the chosen people who had come out for 
Jesus. 

Some of these complaints having reached Saul, with 
a heavy heart, he had a conversation with Barnabas 
about it. 

“It seems that I will never be understood in 
Jerusalem,” said Saul. “Even now they complain 
because I have brought Titus who is not of the circum¬ 
cision, and I thought to show them the breadth of the 
love of Jesus.” 

“Let that pass,” said Barnabas, “for Peter was as 
much opposed to Gentiles as any of them, and at Joppa 
he had a vision of a sheet let down from the sky filled 
with all manner of beasts, unclean under the law, and 
he heard a voice commanding him to rise and eat. He 
replied that he could not eat any unclean thing, and the 
voice told him that he should not call unclean what God 
had made clean. And the interpretation was that he 
should go unto the centurion, Cornelius, who received 
the Holy Spirit and was baptized by Peter. Now let us 
avoid raising the question here, but go our way.” 


1 


242 


MEDITATION AND PREPARATION 


“This confirms my vision and my mission to take the 
glad tidings to the Gentiles, first I believe that the Jews 
should always have the message, but the Gentiles should 
not be neglected,” said Saul. “I feel the urge more than 
ever to do all possible.” 

“This question is not fully settled,” said Barnabas, 
“but in due time it will be settled right. We have the 
authority of Peter, and you have the confirmation of 
your own vision, and that is sufficient. I wish I could 
persuade my cousin, John Mark, to go back with us. 
If it seems well I believe our work lies outside of Antioch, 
and I am sure that it is well for us to return.” 






































































I 


PART VI 


Herald\ Leader, Marty 



CHAPTER XXXI 
ANTIOCH IN PISIDIA 

Barnabas had been at the head of the relief distribu¬ 
tion, for Saul felt that his place was to act in such a 
manner as to attract the least attention to himself while 
in Jerusalem. When ready to leave, Barnabas received 
the grateful thanks for the relief given, and he expressed 
the hope that he and Saul would be able to make a 
journey through Cyprus with the message. The elders 
of Jerusalem thought well of the plan, and to their ques¬ 
tion why he did not go at once, Barnabas answered: 

“We have gained great power in Antioch by earnest 
prayer of the whole congregation before we make a final 
decision, and then we act as a unit. This plan of work may 
take us to distant places, and we want all the help that 
can be given. We will lay it before the congregation.” 

Barnabas and Saul on setting sail for Antioch took 
John Mark with them. He had been in the confidence 
of the leaders in Jerusalem so that he had been carrying 
on the teaching of the Way, but he was sensitive to the 
doubt prevailing because he was a Jew with the rights of 
a Roman citizen. He was anxious to join in the journey 
through Cyprus. 

Barnabas and Saul reported to their congregation in 
Antioch all that had taken place in Jerusalem. They 
laid out their plans of taking the glad tidings to Cyprus, 
and Saul urged that they should not return from that 
journey whatever the results, but they ought to have a 
free course to go unto other people, wheresoever the 


245 


246 


HERALD, LEADER, MARTYR 


Spirit or circumstances directed. He rehearsed his 
experiences in Cilicia. 

The Christians—they were now proud of the name 
first applied to them in jest—after prayerful considera¬ 
tion approved the plan and provided the funds for Barna¬ 
bas and Saul, accompanied by John Mark as helper, to 
make the journey as far as they found hope and strength 
to go. They solemnly anointed them as heralds of the 
glad tidings to new lands. Barnabas and Saul, with 
John Mark as their attendant, set out early in March, 
47 a.d., for the port of Seleucia, whence they sailed to 
Salamis. 

The quiet and reserved manner to which John Mark 
was accustomed, among the leaders in Jerusalem, was 
in striking contrast to the nervous zeal shown by Saul, 
although Barnabas bore it all in a tolerant way. Saul 
seemed so anxious to land that he paced the deck of the 
vessel, as if he were speeding the travel. He was now 
forty-six years old. Strong, rugged, nervous, he could 
brook no delay; kind, honest, fearless, zealous, he under¬ 
stood sympathetically before a speaker finished his 
sentences. Words were poor vehicles of thought for 
him, because they required time to utter and inade¬ 
quately conveyed his meaning. His brain teemed with 
plans, images, situations, arguments, possibilities, and 
eventualities. While his face showed the suffering, the 
deep thought, and the exposure through which he had 
passed, his eyes w T ere luminous with spirituality and his 
kindly smile extended and invited sympathy. The 
peace which “passeth understanding” had brought faith 
and love into his soul. He walked, talked, and acted 
as one inspired. His purpose in life was now fixed, and 


ANTIOCH IN PISIDIA 


247 


he was pleased that the opportunity was presented for 
his great work. 

They landed at Salamis, making their way through 
the towns of the island. Wherever they went Barnabas 
vouched for Saul, giving him credit by his own deprecia¬ 
tion. The personality of Barnabas won friends to hear 
them and Saul charmed and convinced hearers. They 
reached Paphos, where Sergius Paulus, the proconsul, 
lived. Like all cities of any prominence, Paphos was 
overrun with teachers of necromancy, astrology, and 
dealers in charms. Against this superstition Saul hurled 
all his invective and arguments, attracting the attention 
of Sergius. 

A certain Jew, Barjesus, had been gaining a livelihood 
from his magic and his pretenses of power, so that he 
had become a privileged character in the residence and 
at the receptions of the proconsul. Sergius Paulus, 
having sent for Barnabas and Saul, was listening to 
their explanation of their teachings, when the Jewish 
magician, Barjesus, at the side of the proconsul, inter¬ 
rupted by saying: 

“This doctrine has been laughed out of Jerusalem, 
where they say it originated.” 

Saul turned on Barjesus with such awful anger that 
the sorcerer trembled from the knowledge of the falsity 
of his own claims. Saul exposed him to all present, 
closing his remarks with a curse that he should be blind for 
a season. In the presence of Sergius Paulus the sorcerer 
groveled and, begging for mercy, groped about sightless. 

The issue of this incident before Sergius Paulus was 
twofold: The proconsul accepted the words of Saul 
graciously; and Saul took, from that time forth, his 


248 


HERALD, LEADER, MARTYR 


Roman name, Paulus or Paul. Paul discovered that he 
had power greater than he had ever thought would come 
to him. He felt that it had come as a further witness to 
his mission in life; and that it carried an added responsi¬ 
bility that it should not be cheapened or lost in use for 
personal fame, but that it should be used for beneficient 
and holy purposes. 

Upon the urgent demand of Paul the three men set 
sail for Perga, in Pamphylia. While John Mark did 
not openly protest, he urged a more leisurely trip back 
through Cyprus and then that they sail from Salamis. 
Paul closed the discussion by pointing out the delay. 
He urged that it was now the early summer and that 
soon the people would be leaving the low coast towns 
during the hot period. 

It was possible to make the passage to Perga in one 
day, with favorable winds; but after they had rounded 
the western coast of Cyprus and had turned on the direct 
course, a little west of north, the wind died down. For 
a long time they made slow progress. Near midday 
a strong wind almost from the west drove them rapidly 
on their way. The wind increased to a hurricane by 
nightfall, while they were many miles from the Pamphy- 
lian coast. The sailors, struggling to hold the ship in its 
course, took in sail. All hands were lending whatever 
help they could give. The heavy seas washed the deck. 
Paul was helping to lash an extra spar, to prevent it 
being carried away, when an extraordinary wave swept 
him and the spar overboard. The ship righted and sped 
on its course in the dark. Search was made in the dark¬ 
ness, but he could not be found. The gale drove the 
ship to the coast. 


ANTIOCH IN PISIDIA 


249 


All night long Paul was buffeted by the waves. 
Shortly after he had been dashed into the sea, he encoun¬ 
tered the spar that had been washed overboard with him. 
He clung desperately to it through the long night. The 
storm abated in the morning, but the sea was still rough. 
His great strength was sorely taxed. Often the spar would 
be torn from him and he would have to recapture it. 
His friends were hunting for him, but failed to find him. 
In the afternoon a ship crossing his path rescued him, 
just when his strength was failing. His rescuers put 
back to the coast and found his ship. His companions 
rejoiced, for they had given up all hope of saving him. 

Exhausted from his long exposure and terrific strain, 
Paul was taken to Perga, 6 miles up the Oestrus from its 
mouth. Perga and the coast of Pamphylia, in the 
summer season, were hot and forbidding. The inhabit¬ 
ants who could afford a trip were leaving, or about to 
leave, for the mountains of Pisidia, to escape the pestilen¬ 
tial mosquitoes and the widely prevalent malaria. Thick 
swarms of mosquitoes enveloped Paul while he lay help¬ 
less. John Mark bitterly protested against staying in 
the miasmatic atmosphere and longed for the pure air 
of the Judean hills. Before Paul had recovered from his 
exposure he had a severe attack of malaria. Between 
the violent paroxysms of the attacks, Paul agreed that 
they should leave the low country at once, and urged 
that they should hasten into the mountains of Pisidia. 

“ You are not fit to endure the hardships of mountain 
travel,” John Mark urged upon Paul. “Besides, if 
Barnabas and I come down with the same disease, we 
could not care for you. I am minded to return to 
Antioch and resume at a propitious season.” 


250 


HERALD, LEADER, MARTYR 


“The mountain air will give me relief,” Paul replied, 
“and we should push on to Antioch of Pisidia. While 
this trouble will linger with me, yet I promise to be of 
as little burden as possible.” 

“I will not go on to certain failure,” said John Mark, 
“and likely be a party to your death. If you will not 
go back with me, then I will return to Jerusalem.” 

“Go, if such be your cowardly spirit,” said Paul. 

John Mark turned back; and Barnabas procured 
pack and riding animals and equipment for their journey 
beyond the mountains. Often on the journey they had 
to stop while Paul suffered from the acute attacks of 
malaria, from which he would recover in a day. The 
attacks would come on him about every third day, in 
chills which shook his frame and an unquenchable thirst, 
followed by a high fever in which he would become deliri¬ 
ous. He knew the disease from his experience among 
the people of Tarsus, and he knew that the poison in his 
blood would not yield to ordinary remedies. 

Paul and Barnabas resolutely pushed over the high 
ranges, enduring the vicissitudes of their primitive method 
of traveling. Robbers beset the way. On one occasion 
a band of robbers was camped close to the crossing of 
a stream, where Paul and Barnabas were compelled to 
stay for the night. Paul and Barnabas made up imita¬ 
tions of bodies lying close to their camp fire, by spreading 
their extra robes over the rocks; then, wrapping them¬ 
selves in their cloaks, they lay down a short distance 
away. They slept in watches. During the night the 
robbers came and were stealing up to attack the images, 
when Paul and Barnabas leaped upon them. The sudden 
attack alarmed the robbers, who surrendered their 


ANTIOCH IN PISIDIA 


25 1 


knives to Paul and Barnabas. Then Paul stood guard 
over them until daylight and plied them with the story 
of the Jews and his own experience. They gave a pledge, 
which even as robbers they would keep, not to attack 
Paul and Barnabas again. 

In Pisidian Antioch Paul and Barnabas found a 
synagogue which they attended and, after being present 
one or two Sabbaths, they were called upon to give their 
message to those assembled. Paul had been suffering 
from his recurrent attacks of acute malaria, coming 
almost regularly every third day. A Greek physician 
by the name of Luke was called to attend Paul, and he 
became interested in his patient and in his teaching. 
The “God-fearers,” at Luke’s suggestion, came to the 
synagogue to hear the glad tidings, to such an extent 
that the Jew r s became jealous and stirred up the people 
against the travelers. 

The heralds left the synagogue, to continue their work 
among the Gentiles. Then the Jews aroused the wives 
of the magistrates and other women of high standing, 
with stories that this religion was founded on a question¬ 
able birth of a man, and would become a disgrace to the 
people who were gathering from the surrounding country 
to hear Paul. A mob was gathered to drive Paul and 
Barnabas out of the city; the Jews joined in the persecu¬ 
tion and drove the teachers out. 

The travelers had been in Antioch of Pisidia for nearly 
three months, and had met people from other and dis¬ 
tant cities. They had sent forth men so pleased with the 
new words that far in advance of them the news had 
spread, even to places the heralds would never reach. 
Yet the missionaries were driven from the city by a 


252 HERALD, LEADER, MARTYR 

howling mob, threatening death and hurling stones after 
them. The friends of Paul and Barnabas, anticipating 
that such a condition would arise, had extended to them 
invitations to other cities. Tradesmen carried the news, 
so that there were many through the east, watching to 
give the travelers welcome. 

While Paul and Barnabas were being driven out of 
Antioch, a driver of a caravan offered to give them 
passage to Iconium in his train; but Paul said they 
would first go to Lystra with their own outfit, because 
their journey would be frequently interrupted by the 
acute malarial attacks which would seize him, compelling 
them to wait a day until he would recover. The man 
with the caravan hastened on to Iconium. 


CHAPTER XXXII 

THEKLA OF ICONIUM 

Onesiphorus, a shoemaker of Iconium, having heard 
many times about the man who had for years been travel¬ 
ing in the mountains and teaching wonderful things, was 
intently listening to the caravan driver telling about 
Paul and Barnabas being driven out of Antioch of Pisidia. 
The driver gave a detailed description of them and of the 
animals they had. He said he offered to bring them to 
Iconium but they said, because the smaller man of the 
two was sick at times, that they would have to travel 
slowly. The smaller man, he said, wanted to go to Lystra. 

Onesiphorus set off at once for the place where the 
road divided, some 40 miles distant, to intercept the 
travelers and bring them to Iconium before they went to 
Lystra. He arrived at night where the road divided, 
one part leading to Iconium and the other to Lystra. 
He took his station by the side of a Roman milepost, 
where he stood so rigidly looking toward Antioch that 
he seemed to be a part of the monument. Late in the 
evening he wrapped his cloak about him, because of the 
chill winds from the mountains, for it was now No¬ 
vember. A Roman messenger passing stopped to ask 
the large, silent figure if he were a guard or a bandit. 
Onesiphorus made no reply. During the night he rested 
by the side of the road, lest Paul should pass. 

In the morning Onesiphorus refreshed himself with 
food from his sack, and drink from his water bottle, 
while his horse strayed toward a spring a long distance 


253 


2 54 


HERALD, LEADER, MARTYR 


away. Statuesquely he watched the road from Antioch. 
Near midday he saw two travelers approaching, who 
answered the description the caravan driver had given. 
Paul was riding a small horse and Barnabas was walking 
behind a donkey loaded with their supplies. The dust 
of the highway enveloped them, so that they could not 
be seen distinctly. Paul was recovering from one of his 
attacks and his wan face was yellow from the sunburn 
and the disorder afflicting him. 

“ Are you not Paul and Barnabas ?” said Onesiphorus, 
after greeting them. 

“We are, and who are you?” Paul replied. 

“I am Onesiphorus of Iconium, a shoemaker, and 
I come to urge you to bring your message to us. All 
night I have waited. My friends want to hear the tid¬ 
ings you bear. My house shall be yours as long as you 
will tarry with me.” 

“Such eagerness should be satisfied,” said Barnabas 
to Paul, who wearily nodded his head in assent, and they 
journeyed to Iconium. 

The shop of Onesiphorous was in a little court off from 
a side street. The wall of the house of Theokleia, a 
widow of noble family, was the boundary of one side of 
the court used by Onesiphorus. He worked under an 
awning in front of his living-rooms. The top of the flat- 
roofed house of Theokleia overlooked the court, immedi¬ 
ately beneath a window of an upper room occupied by 
her daughter Thekla. Paul and Barnabas established 
themselves with Onesiphorus. Paul immediately began 
tent-making, while Barnabas looked after the affairs of 
their mission. They held forth in the synagogue on 
Sabbaths and many came to talk with them in the shop. 


THEKLA OF ICONIUM 


255 


Thekla, who was engaged to be married to Thamyris, 
a wealthy young man of noble birth, was in a hammock 
on the roof of her home one sunny afternoon; and she 
listened closely to Paul, explaining his teachings to men 
while he worked. He was telling the men that the hope 
of a life eternal and the living of a clean life, full of acts 
of kindness, after the manner of Jesus, were the simple 
requirements of those who would believe and accept the 
“glad tidings”; that the resurrection was a fact. A 
Greek asked if this included women. Paul explained 
that Jesus included women in every part of his life, 
because they had immortal souls. Thekla was stirred 
by this statement, for only that day she had had an 
argument with her mother about Thamyris being a 
regular visitor to the house of Aspasia, the brilliant dancer 
and leader of the public women of questionable character. 

“A wife should not be foolish,” Thekla’s mother 
had said. “Thamyris is too well bred ever to bring 
Aspasia into his home, and the home is your w^orld. 
What your husabnd does outside of your home should be 
no concern of yours.” 

Thekla spent day after day at her window, listening 
to Paul and Barnabas, teaching all who came into the 
shop of Onesiphorus. She refused to come down, even 
at the request of Thamyris, for she had heard strange 
things, that opened her eyes to larger and fuller life. 
Aspasia had come to the shop to have some work done, 
and from her screen Thekla had seen and heard her. 
After listening to Paul telling the story of forgiveness of 
the woman whom the Jews were about to stone, Aspasia 
tearfully asked if such as she, who danced in the nameless 
orgies of the temple of Artemis, sold herself to the nobles, 


256 HERALD, LEADER, MARTYR 

yet abhorred the life, could have back the peace of her 
earlier life. 

“To you now, as to women during his life, he brings 
the hope of the new life, and forgiveness if you obey and 
follow him/’ said Paul. 

“I dare not hope,” said Aspasia. “I am the toy of 
nobles who strive more to please me than they do their 
wives, yet my sex revolts.” 

Thekla, from timid, unquestioning obedience, grew 
defiant in disobeying her mother’s commands to cease 
listening to the strangers. The possibilities that through 
this teaching would come a new vision to the women of 
the East thrilled Thekla with a longing to help her sex. 
The lofty purity of Paul’s teaching, the beauty of the 
Christian life, inspired her to seek more knowledge. 

Thamyris and Theokleia agreed that the man Paul 
must be driven out; for Thekla had already twice 
refused to marry Thamyris on an agreed day. Thamyris 
met a grain buyer from Antioch, who told him that the 
Jews had driven Paul and Barnabas out of that city. 

The winter months were past, and again Thamyris 
urged Thekla to fix a day that they would be married. 
She refused. He tried to divert her mind from interest 
in Paul’s teaching by taking her to a special celebration' 
in the temple erected to Artemis. The dancers circled 
about the altar in wild and graceful figures; the priest 
was gorgeously arrayed; but she saw Aspasia and her 
dancing girls waiting back of the pillars, in hiding, when 
Thamyris insisted that it was time for her to go, because 
the dancing to follow would be given by the hetairai for 
men, and it would not be proper for honorable women to 
be present. 


THEKLA OF ICONIUM 


257 

“Then the services in this temple are so vulgar that 
you would not have me see them?” Thekla asked. 

“It is according to the customs of the ages,” Thamyris 
replied, in a tone of finality, “and it will continue, even 
if some rail against it. Our people resent the maudlin 
sentiment of this meddler, Paul.” 

“Sneers will not destroy the hope he gives,” Thekla 
said. 

“There are only two kinds of women,” said Thamyris, 
mockingly. “One is the hetairai, who never dare think 
on purity; and the other is the matron, who must not 
think on impure things. We safeguard our civilization 
by keeping the two classes separate.” 

“Not to safeguard, but to gain the license you allow 
to men,” Thekla replied, hotly. “Your hetairai, from 
their knowledge of men, gain freedom of expression and 
access to knowledge; while you reserve for your homes the 
dull morality of satiated passion.” She left in such anger 
that Thamyris did not dare to offer to accompany her. 

The complaints of Thamyris to the magistrate, an 
officer of local selection permitted by Rome in the far 
eastern cities, that Paul was casting a spell over the 
women of the city, to keep them from marrying, caused 
an order to be issued for the arrest of Paul. During a 
banquet in the Roman style, given by Aspasia, a clamor 
arose in the street below, as she reclined at the table, 
holding a goblet of wine, from which Thamyris was 
sipping. She leaped from the table-couch and laughingly 
ran to the window. In a moment she screamed in fright. 
Thamyris, hurrying to her side, saw officers leading Paul 
and Barnabas toward the jail, followed by a shouting, 
hooting mob. 


HERALD, LEADER, MARTYR 


258 

“I had that done, to stop Paul from turning the 
heads of our noble women/’ said Thamyris. “He cast 
spells over women, making them believe they have the 
same right to think as men. Now he will not fool 
them any more.” 

“You bigoted fool,” Aspasia cried, with tears in her 
eyes. “Your lust is your guide. He does bring hope, 
even to me, and only a high-bred brute would do as you 
have done.” 

Thamyris laughed in her face and playfully took her 
in his arms to carry her back to the banquet table. She 
turned on him like a wild animal at bay; and, in a torrent 
of words, set upon him, striking and scratching at his 
face until he fled; then, in her rage, she drove her guests 
out of the house. 

The news spread rapidly that Paul and Barnabas 
had been placed in stocks in the prison. Thekla heard 
Onesiphorus telling his friends what had happened; and, 
although he lowered his voice, she heard him say that it 
was done at the behest of Thamyris. That night she 
bribed the porter of her mother’s house with her bracelets 
to let her out of the house; and in like manner she bribed 
the jailor with a silver mirror to let her into the jail. 

All night long she lay at the feet of Paul, who, 
although cramped by the cruel stocks, told her the glad 
tidings in his most interesting manner. In the morning 
Thamyris and Theokleia hastened to the prison at the 
break of day to take Thekla away. She refused to for¬ 
get, or to cease her interest in the things Paul had 
taught. They took her before the magistrate, with 
whom they had made arrangements, and he threatened 
her with proceedings. She calmly told him to proceed. 


THEKLA OF ICONIUM 


259 


Nonplussed, they took her home, but her sweet patience 
and firmness balked them in all arguments. 

That day the officers led Paul and Barnabas to the 
city gates, while a mob followed, pelting them with small 
stones and striking them with sticks. Thekla, from the 
window of her mother’s home, in which she was a 
prisoner, watched in grief and anger the expulsion of 
men who gave higher hopes and better courage to the 
people. Then and there she resolved that under no 
circumstances would she wed Thamyris. 

In the passing days her mother, the family of 
Thamyris, and friends tried to change her mind. They 
even brought a sorcerer, who claimed he could undo the 
spell which Paul had cast over her; but she insisted that 
there was no spell, that she was merely awakened to the 
fact that she had a soul, and had a desire to tell to others 
the story of the soul and its rewards. 

After many days, Theokleia and Thamyris were 
advised by the priest of the temple of Artemis to let 
Thekla escape, then Thamyris should overtake her on 
the plains and by force make her submit to his passion, 
thereby breaking the spell cast by Paul. Her mother 
made life unbearable for Thekla and contrived to allow 
her to escape, under the impression that if she would go 
to Antioch she would meet Paul. Thekla fled with her 
own maid, hoping to find Paul in Antioch of Pisidia. 
Thamyris, pursuing, overtook her on the plain, to carry 
out the brutality advised by the priest; but her strong 
will, saintly purity, and newly awakened soul conscious¬ 
ness made him desist, and she journeyed to Antioch. 

In Antioch the people were gathering for a great 
festival conducted by Alexander, the high priest of the 


26 o 


HERALD, LEADER, MARTYR 


native religion, in honor of the Roman governor, who 
was visiting the province; though Queen Triphaena 
was still recognized as participating in at least the 
honor of governing the land. Games, parades, and 
many forms of entertainment would be given in the 
arena. Thekla, coming into Antioch at this time, met 
Alexander, who thought she was one of the dancers, 
because (according to the custom of her country) she 
did not wear a veil. In greeting her he tried to kiss her 
against her will, as he would any dancer. She fought 
him, knocked off his priestly hat and scratched his 
face. This so enraged Alexander that he took her before 
the governor, on the accusation of sacrilege; and the 
governor, forthwith, condemned her to be offered to a 
lioness and to be exhibited as a victim in the parade. 

She asked if Paul were in Antioch, but was told that 
he had not returned. Then she declared before all the 
people that she was under a vow, on a mission of “the 
God.” The women set up such a cry when she said she 
was on a mission that Tryphaena, the queen, took pity 
on her and became responsible for her, so that she would 
not be subject to the brutality of the soldiers—a license, 
by custom, gave them the women victims for their lust. 

Tryphaena, both from the high character of Thekla 
and from a dream about her own deceased daughter, of 
nearly the same age, became enamored of Thekla. The 
next day Thekla was produced and was compelled to 
ride in the parade on top of a cage, in which was the only 
lioness which Alexander had for the festival. In the 
parade were elephants and bears and all the entertainers. 
Among the dancing girls, on a wheeled platform repre¬ 
senting a bower, was Aspasia, who was surprised at 


THEKLA OF ICONIUM 


261 


seeing Thekla so situated. At first she gloated that 
Thekla had been brought so low; but when she saw that 
the cage carried a banner inscribed with the word, 
u sacrilege,” her heart filled with pity, for she knew what 
fate awaited Thekla. The lioness reached her tongue 
through the bars and licked Thekla’s bare feet during 
the parade. 

After the parade Tryphaena again took Thekla, until 
the time she would be required, and spent the night 
listening to her story of the great mission she wanted to 
undertake, in carrying the glad tidings to the women of 
Galatia and of the East. Tryphaena refused to give 
Thekla up to the soldiers, who came for her the next 
day, and would not surrender her until Alexander came 
in person, with orders from the governor. 

Thekla was led to the arena, stripped of her clothes, 
and wore only a cincture, which was required by Roman 
law to be furnished to any such victim. The audience 
had forgotten its sympathy of the opening day for 
Thekla and now howled for the sport. She was led to 
the gate of the arena by Tryphaena and there the guards 
took her and bound her to a stake, in front of the crowd, 
who howled with delight. Thekla sagged down on the 
thongs, shamed and hopeless. Then she spoke a prayer, 
in a low, clear voice, with such feeling that a solemn 
stillness settled over the wild audience, now eager to 
hear the words, the cry of her soul: 

“My Lord and my God behold me, the shame of 
women is uncovered in me, and I stand in the midst of 
all the people. Remember me in this hour.” 

Many women in the benches began screaming at the 
governor to let her go. The lioness was turned into the 


262 


HERALD, LEADER, MARTYR 


arena, and, as it approached her, the women created a 
panic, clambering over the seats in an effort to reach the 
governor. The lioness, released from its cage, dashed 
across the arena until close to the unconscious victim, 
then slowly approached, as if getting ready to spring. 
Thekla had closed her eyes in terror; but the lioness, 
recognizing the body as that of her companion of the day 
before by the sense of smell, refused to attack her and 
tenderly licked Thekla’s bare feet. 

Alexander in great rage called for two bulls. Keepers 
drove the lioness to her cage. Guards brought the two 
bulls and hitched them by chains, one to the feet and 
the other to the head of the outstretched, unconscious 
Thekla, while other guards stood by with goads, to 
drive the bulls in opposite directions and pull her body 
in twain. The women had filled the section occupied 
by the governor and were shaking their clenched fists at 
him and screaming, “Murderer,” “Brute,” “Stop it.” 

Queen Tryphaena fainted. Because of the love they 
bore their native queen the men were aroused and joined 
in the demand that Thekla be released. The governor 
signed Alexander to release her, which he did reluctantly, 
in fear of the people. The shouts of joy aroused Try¬ 
phaena. Old as she was and with the dignity of queen, 
she eagerly hastened down to the arena. As she entered 
the arena she was stopped by a cry of pain close by her, 
for Aspasia had leaped to the arena from the wall, sprain¬ 
ing her ankle. She was screaming from the pain and to 
attract Tryphaena. The queen turned aside and helped 
her to her feet. Aspasia insisted on limping along with 
the queen to Thekla. Reaching Thekla, the queen helped 
her to rise and enveloped her in her own regal cloak. 


THEKLA OF ICONIUM 


263 


The queen and Aspasia led Thekla to the gates. When 
the gates were opened, there stood Thamyris, holding 
out his hands to Thekla. 

“My shame has been before all the people,” said 
Thekla. 

“Come with me. I love you,” said Thamyris. 

“We have to tell the story of good news to the women 
of Asia,” said Thekla, putting her arm around Aspasia. 
“You see that in the new freedom the two classes of 
women have met. We now understand each other 
through the power of love. I will go on my mission; 
if Aspasia wishes to turn back with you, she may.” 

“I, too, have found a love that is pure. We will go 
on and take the word to women of my class,” said 
Aspasia. 

“That man Paul has ruined our lives,” Thamyris 
said, bitterly. 

“Not Paul, except that he brought the truth to us, 
and we will take it to women who would be free in their 
souls,” said Thekla. The three women, unconscious of 
the shouting multitude, went on their way, leaving 
Thamyris raging in his defeat. 


CHAPTER XXXIII 


“JOINT HEIRS” 

It was in the early summer of 48 a.d. that Paul and 
Barnabas arrived at Lystra, 20 miles south of Iconium. 
They were smarting from the beatings they had received 
at Iconium. The people of the country spoke the native 
language of Lycaonia, and it was only in the cities of this 
land that the apostles could find people who understood 
the Greek language. 

In Lystra Paul found a family with whom he made 
his home, Eunice, a Jewess, whose husband, a Greek, 
was dead. Her son Timothy, a lad fifteen years old, 
and her mother, Lois, constituted the family. The lad 
was very bright and Paul grew to love him; especially 
was he interesting to Paul, because Lois had taught him 
the Law and the Prophets, yet Timothy had never been 
subjected to the Jewish ordinances. 

Paul’s power to perform miracles was demonstrated 
in Lystra, when he healed a cripple. In the simplicity 
of their superstitions the people, led by the priests, were 
about to offer sacrifices to Paul and Barnabas, as gods. 
When the heralds refused to accept the high honors 
offered by the priests of the native cult, because it was 
idolatry, the priests immediately became offended at 
Paul. Jewish grain-buyers of Antioch, in the city at 
the time, urged how these men had been treated in 
Antioch and Iconium; and the priests led the people in 
an attack on Paul. They stoned him until he was 
unconscious; then, fearing what they had done, they 

264 


“JOINT HEIRS” 


265 


dragged his body outside of the city. This occurred 
after the heralds had been there two months. Paul and 
Barnabas left for the border city of Derbe, 25 miles 
farther south. In the middle of the winter they started 
on a return to the cities through which they had passed. 
They went to the converts, who had been organized in 
bodies, and met with no public opposition. In Antioch 
Paul was again treated by Luke, the physician. They 
hastened on to the coast, so as to leave before the malarial 
period returned. Though once in a while, now many 
days apart, the attacks would come on Paul, yet he had 
recovered his strength in the high altitudes. On the 
way they stopped in Adada and held audiences in 
Perga. 

In June, 49 a.d., the heralds took passage from 
Attaleia to Syrian Antioch. 

Paul and Barnabas were occupied in Antioch, first 
in telling the wonderful results of their journey, and next 
in counteracting the activities of Judaists, who were 
spreading the doctrine that Gentiles accepting the 
gospel must comply with all Jewish requirements, even 
to the ceremonial washing before each meal, which was 
merely a sanitary symbol. 

Paul would not yield one instant to the claims of the 
Judaizers who justified their course by saying they were 
just from James and the apostles in Jerusalem who had 
decided that Gentiles could not come into full fellowship 
under the gospel until they had complied with all the 
ordinances of Moses the same as Jesus himself had done. 
The argument had great weight with those leaders who 
were Jews and in the majority. Paul threw his supreme 
energy into this controversy; for hours at a time and 


266 


HERALD, LEADER, MARTYR 


for many days he confuted their arguments until baffled 
they persistently asserted their authority. 

Paul fought for his cause, for the mighty purpose of 
Christ submitting to death on the cross that he might 
bring salvation to the world; he fought for converts from 
the Gentiles in whom he had planted some of the love 
of Jesus that actuated his own life. He was almost 
exhausted on the last day of the controversy, tears 
streamed down his cheeks as he plead that they would 
not insist on customs that would destroy the universal 
appeal of Jesus to men. His limbs trembled, his throat 
was parched, his voice was strained, emotion made him 
shake as with an ague, he reeled, he was falling. Friends 
leaped to aid him, but before they could reach him he 
recovered. A great calm came over him, he seemed to 
grow in stature and strength. He was silent—the hush 
settled over all—while with radiant face upturned he 
was listening as if he heard a voice. He looked upon 
the people with a smile of the generous victor and said 
in a sweet, impressive voice: 

“It has been revealed to me that we should take this 
question before the elders in Jerusalem and have it 
settled once and forever.” 

Barnabas ably seconded the idea as the only sensible 
thing to do. The Judaists sought to be heard, but the 
elders and the congregation would not hear them, and 
immediately appointed Paul and Barnabas and others 
to go to Jerusalem to lay the question before the apostles 
and elders. 

The Judaists left by boat, but Paul and Barnabas were 
so confident of the outcome that, taking Titus with them, 
they journeyed overland, stopping on the way to pro- 


“JOINT HEIRS” 


267 


claim the glad tidings with the fervor and simplicity of 
their other journeys. Paul seemed more inspired than 
ever before and many Gentiles confessed Jesus as their 
Lord and Master. His companions had difficulty to 
persuade Paul to take time for rest and nourishment, 
for his zeal had been renewed or rather, if possible, he 
was inspired to greater efforts. 

When Paul and Barnabas arrived in Jerusalem they 
found that the Judaists from Antioch having preceded 
them had secured the aid of some of the most learned 
who held their views to present their cause; and they 
had arranged for a large crowd of their friends to be 
present at the hearing. Paul convinced the apostles 
and elders that a public hearing would cause schisms 
and bitterness, and the hearing was before the small 
body of apostles and elders. Paul insisted on taking 
Titus in with him and Barnabas although it was well 
known that notwithstanding Titus had been active in 
relief of the suffering of Jerusalem and in missionary work 
he had never submitted to the Mosaic ordinances. The 
Judaists stated their cause as if the question had already 
been settled favorably to their contention and that they 
were only carrying out such interpretation. 

When the time came for Paul to present his views 
he began without any reference to the controversy. He 
recalled his own conversion, the revelation to him, his 
years of work without so much as showing his face in 
Jerusalem, the appearance of Jesus to him, and that the 
things which had been revealed to him agreed with the 
understanding those who had walked with Jesus had 
from the Master. He told them of the power and influ¬ 
ence of the glad tidings among the Gentiles wherever he 


268 


HERALD, LEADER, MARTYR 


and Barnabas had gone, and that these converts were 
spreading the teachings farther and faster than any 
other word had ever traveled, even to the remote corners 
of the world. 

“Think you that this is all in vain?” he cried out, 
visibly holding his intense emotions in subjection so as 
to present the facts in orderly fashion. “Already the 
story of the cross has outrun the power of the law. Was 
the sacrifice of Jesus merely to extend burdensome cus¬ 
toms which, he declared, by interpretation, killed inspira¬ 
tion? Or have I run in vain? Am I also deceiving 
myself ? Would you withdraw the promise of the resur¬ 
rection that Jesus made to all who would believe on him, 
and limit it only to Jews ? He is the fulfilment of the 
law; and I am his servant to carry the glad tidings to 
all the world, first to the Jews and also to the Gentiles, 
for all who believe on him are joint heirs with him.” 

Then Peter rose and with his wonderful enthusiasm 
told of his vision in Joppa that led him to Cornelius, the 
centurion, who received the Holy Spirit, and that the 
way was opened for all Gentiles, saying: 

“Now, therefore, why do you make trial of God, that 
you should put a yoke upon the neck of the disciples 
which neither your fathers nor we are able to bear ?” 

James, the leader of the apostles, answered that it 
seemed to him that they should not lay burdens on those 
that came from the Gentiles, only that they abstain from 
pollutions, from meats offered to idols and other com¬ 
monly acknowledged wrongs. This met with approval, 
and it was embodied in a letter to the gentile converts at 
Antioch sent by special messengers, Judas and Silas,who 
returned with Paul and Barnabas to confirm the findings. 


“JOINT HEIRS” 


269 


Apparently the Judaizers had been suppressed; and 
Paul rejoiced that the great stumbling-block of Judaism 
had been removed from the highway being thronged by 
Christian believers. Within a short time the Christians 
in Antioch felt that the vexing question of Judaism in the 
church had been settled and released Judas and Silas 
from any further duties to repeat and enforce the decision. 

The Judaists did not accept the decision of the council 
in Jerusalem in the broad application which its terms 
indicated, but they set about to give a private interpreta¬ 
tion among the Jews of the congregation that the decision 
only affected the rights of the Gentiles to become mem¬ 
bers and to be received in the public gatherings. The 
Judaizers persisted in their course until there was a with¬ 
drawal of social intercourse of many of the Jews with 
those of gentile origin, the separation being principally 
evidenced by the refusal of Jews to partake of meals in 
company with gentile members. 

When Peter came up to Antioch during the late winter 
on his journey of inspection of the work, the Judaists 
appealed to him that their interpretation saved them to 
the seclusiveness of their own ritualism and saved them 
from becoming unclean under the Mosaic Law, while 
all the privileges of salvation were extended to the 
Gentiles. Without giving deep thought to the argument 
Peter was won to it and refused to sit at meat with the 
gentile members of the church lest he offend the con¬ 
science of the Jewish members. Even Barnabas was 
led into taking this view. 

The Judaizers suddenly became open in their views, 
intending to take advantage of Peter’s approval to carry 
their point. Until Peter had been won over to the side 


270 


HERALD, LEADER, MARTYR 


of the Judaizers they had kept their construction of the 
letter of the council from Paul. 

Paul called a meeting of the elders as soon as the 
action of Peter and Barnabas came to his knowledge. 
He did not handle the subject delicately, nor did he per¬ 
mit the standing of Peter as an apostle to deter him. 
He accused him of eating with Gentiles until influential 
Judaists had raised this new question, and that now he 
insulted gentile brothers by refusing to sit at meat with 
them. “You vacillate,” Paul charged Peter before the 
elders. “Before this question was raised you ate with 
Gentiles without becoming a Gentile, now, because these 
Judaizers make show of numbers, you would compel 
Gentiles to become Jews before they could eat with 
you. You are a dissembler, a play-actor. What con¬ 
fidence must we have in you ? We are justified by faith 
in Jesus Christ, not by the works of the law. Speak the 
truth as you did at the council in Jerusalem.” 

Peter thought rapidly, and in his quickness to right 
a wrong humbly begged Paul to forget and forgive him 
this wrong, and then he told the assembly all that had 
taken place and that Paul was right. In like manner 
Barnabas retracted his action. From that day forth 
the Judaizers were powerless in Antioch, though they 
sought other fields, even in far Galatia. 

In the spring of 50 a.d. Paul felt the urge to establish 
new organizations and to stabilize those already formed. 
Barnabas insisted on taking John Mark with them 
because he had repented of his former desertion and he 
was a competent attendant. The two old comrades 
could not agree on John Mark, so Barnabas took John 
Mark and sailed to Cyprus, and Paul selected Silas to 


“JOINT HEIRS” 


271 


go with him. Paul and Silas set out overland, visiting 
places Paul had gone to before he was called to Antioch. 
They came into Tarsus where Paul found a hearty 
welcome by his aged parents, and his old friends were now 
glad to discuss the glad tidings with him. Paul and 
Silas journeyed up through the Cilician gates, across the 
mountains and down through the cities Paul and Barna¬ 
bas had visited. 

Stopping at Lystra with his old friends, Eunice and 
Lois, Paul found that Timothy had rapidly grown to 
manhood and had been well schooled in the Scriptures, 
and had been thoroughly grounded in the glad tidings 
according to the things which the apostle had taught 
them on his former visits. 

The proposed trip either to the Far East or northeast 
appealed to Timothy. He begged to join Paul and 
Silas, and he argued that his own horse would be sufficient 
for him. Paul listened to the plea and persuaded Eunice 
to let her boy go with them. In evidence of his regard 
for the Jewish customs and to convince Eunice that her 
own religion would be a safeguard for her son, Paul 
circumcised Timothy. Thus it was that the young 
man, Timothy, entered into the life of Paul. 

The three travelers set forth from Lystra, uncertain 
of their destination. In Antioch of Pisidia Paul again 
met Luke, to whom he rehearsed the controversy about 
the call to the Gentiles. This so encouraged Luke that 
he volunteered to join the party. They went forth 
along the mountain roads to the east and north. Look¬ 
ing down the rivers flowing to the east and north, Paul 
felt that not any good was to be accomplished in those 
regions which looked forbidding from the mountains. 


272 


HERALD, LEADER, MARTYR 


They found no suitable places to stop and, after many 
days of travel, they reached Troas. Luke had been 
telling Paul of the great needs in Macedonia. 

That night Paul had a vision of Luke standing by 
and begging him to come over into Macedonia. When 
Paul told his companions of the dream, they agreed that 
it was a confirmation of the suggestion to go to Mace¬ 
donia. That very day they set sail and, reaching 
Neapolis, they journeyed to Philippi, in which city there 
were many Romans. 

Paul and his companions had been traveling from 
June until August. While resting for a few days they 
became acquainted with the customs of the people. 
Women without veils went about the streets; men 
affected more generally the Roman dress; there were so 
few Jews that there was no synagogue. Jews who wor¬ 
shiped went to a spot selected on the river, and were 
often accompanied by the “God-fearers.” In this land 
women had greater privileges than in Asia. Among the 
“God-fearers” was an influential tradeswoman by the 
name of Lydia, a dealer in the purple cloth from Thyatira, 
highly prized in Philippi. Paul met her at the place of 
worship by the riverside and she was won by his earnest 
presentation of the glad tidings. She accepted the 
teachings and lavished on Paul every attention, extend¬ 
ing to him the hospitality of her commodious home, both 
for himself and his companions, as well as a place of 
meeting. 

An insane, afflicted girl, who, in her half-witted man¬ 
ner, told fortunes for the fees paid her Jewish owners, 
followed Paul, crying out: 

“These men are servants of the Most High God.” 


“JOINT HEIRS” 


273 


After some days Paul became weary of her irrespon¬ 
sible outcry and, turning to her, he commanded the evil 
spirit to come out of her. Immediately she was restored 
to her right mind; and her owners, in rage, seizing Paul 
and Silas, took them before the magistrate and cunningly 
charged them with stirring up sedition against Rome. 
The rabble followed, demanding the punishment of Paul 
and Silas. The heralds knew that it was useless to 
demand justice there. Contrary to law, the magistrates 
ordered them flogged without trial. Then, bruised and 
bleeding, they were thrown into jail. They could not 
sleep and were singing, when an earthquake rocked the 
jail. The chains holding the prisoners dropped from the 
broken walls; the doors flew open; the jailer, with a 
light, rushed in. Seeing the doors open, he was sure 
that his prisoners had escaped; and, knowing the disgrace 
of allowing prisoners to escape, he was about to fall on 
his sword when Paul called out to him: 

“Do yourself no harm, for we are all here.” 

The jailer listened to the wonderful story Paul told 
of Jesus of Nazareth, and believed. The magistrates in 
their superstition thought that the earthquake was 
because they had accused, flogged, and thrown Paul and 
Silas in jail without trial; and they sent word to the jailer 
in the morning to release the prisoners. 

“They have beaten us, uncondemned Romans, cast 
us in jail, and do they now cast us out privily?” said 
Paul, when the jailer reported the directions of the magis¬ 
trates. “Let them come themselves and bring us out.” 

The magistrates were so scared that they hastened to 
beg Paul and Silas to come out and to leave, lest the 
rabble would attack them. Paul and Silas went to the 


274 


HERALD, LEADER, MARTYR 


home of Lydia; and, bidding her farewell, they went on 
their way to Thessalonica, where they tarried until 
May, 51 a.d. At that time the Jews led the rabble 
against the Christians and took one Jason, whom they 
compelled to give security for Paul and Silas to keep the 
peace, upon the charge that they were teaching that one 
Jesus was king, instead of Caesar. 

Paul and Silas were sent away to Beroea, where they 
met with great success and kindly treatment, until the 
Jews of Thessalonica appeared and stirred up the people. 
Paul had been very successful in gaining as converts 
honorable Greek women. After a conference, it was 
decided to send him to Athens, where he waited for 
Timothy and Silas. 


CHAPTER XXXIV 

ATHENS AND CORINTH 

During the days of waiting for Silas and Timothy, 
Paul indulged a craving, renewed from his days in 
Nestor’s school, to see the sculpture, paintings, and 
architecture of Athens. In his soul was a longing for 
the expression of the beautiful. He spent days on the 
Acropolis and in the temples, reveling in the sculptured 
and pictured masterpieces of the geniuses of ancient 
Greece. The portrayals of the human form did not 
appeal to nor excite the carnal eye—they were spiritual 
revelations. Again and again he contemplated the Par¬ 
thenon, growing more beautiful the more closely it was 
scrutinized; the wonderful art shown in its columns, pro¬ 
portions, and simplicity was exalting. In the Parthenon 
the gold and ivory statue of Athena, 36 feet high, on a 
pedestal 8 feet high, was not a vulgar sex-goddess, but it 
typified dignity, power, and beauty. 

Paul felt that the highest art was only an effort to 
express the longings of the spiritually minded for perfec¬ 
tion; and that Jesus was an expression of divinity in 
human form, unequaled by artists. He believed that 
the great masters had produced their marvels by rising 
above all grossness; and he was thrilled with the thought 
that his mission was to stir all men to emulate this 
purity and beauty of love, as found in the life of the 
Master. 

Paul found that the fawning Athenians had chiseled 
the names of Roman generals and officers on many of 


2 75 


276 HERALD, LEADER, MARTYR 

the masterpieces of artists of bygone centuries, as 
fulsome compliments to Roman vanity. Even, in some 
cases, the heads had been removed from splendid statues 
and replaced, in grotesque contrast with the beauty of 
the body, by the chiseled features of Roman officers 
to whom the doubtful honor was given. Paul was 
grieved to learn that the frivolous Athenians made no 
serious protest against such vandalism, merely laughing 
at the egotism of the Romans. The elements had not 
destroyed, during the long centuries, the delicate touch 
of genius in marble, but Athenian indifference to the 
rich heritage had cruelly permitted the works of inspira¬ 
tion to be battered and bartered for the favor of coarse 
conquerors. 

The beautiful stoas, or porches, surrounding the 
Agora, or Market Place, afforded loungers ideal accom¬ 
modations. In the Poecile Stoa, or Painted Porch, 
containing the paintings of Polygnotus, where once had 
gathered the scholars who evolved the Stoic philosophy, 
now loitered the idling, incessantly talking rhetoricians 
and teachers, pleased merely to debate any new question. 
The discovery of philosophy by earnest men of leisure 
in the past was now a precedent for profitless discussions, 
as an excuse for idleness. They did not have the virility 
of their gifted ancestors, who had made war in order to 
supply themselves with wealth and slaves so that they 
could have leisure for the study of politics, philosophy, 
and art. 

These loiterers preferred soft shades to the toil and 
thrill of adventure. They had exchanged the spirituality 
of their race for the love of idleness. Their learning 
exhausted itself in the application of the rules of speech 


ATHENS AND CORINTH 


2 77 


and of logic to the presentation of any fact or theory, 
without seriously considering the substance—it was the 
decadent period of Greece. Even the ancient blonde type 
was being supplanted by those of darker complexion, who 
pretended that they inherited Grecian pride. The altar 
Paul had seen on the Acropolis, dedicated, in the uncer¬ 
tainty of doubt, to “The Unknown God,” epitomized 
the Greek mind of that day. 

Paul often joined in the conversations of the different 
groups of politicians and scholars, lounging in the 
porches about the Market Place, in an effort to direct 
the discussion to immortality. Some had called him a 
mountebank of philosophy, others said he was merely 
a picker-up of crumbs of thought. After a few days 
of discussions with groups, a number of leading men 
insisted that Paul should meet them the next day in the 
Areopagus, the place of large gatherings. 

Before the large assembly Paul began his address by 
appealing to the religious ideas of the Athenians, although 
he knew that they did not have any settled religious 
beliefs. He declared to them that all men should seek 
God, although he was not far from each man, and then 
he quoted a line from Aratus, which he had learned in 
Nestor’s school: 

His offspring are we. 

He asserted that the appearance of Jesus among men 
was a revelation of God, and assured them that through 
him came the resurrection of the dead. At this the 
Athenians laughed, for they could not even understand 
that Plato meant anything like resurrection when he 
discussed the immortality of the soul. They listened 
with critical ears to test Paul’s message by their rules 


278 


HERALD, LEADER, MARTYR 


of logic, and had no ears for a message that would 
regulate their lives. Paul’s appeal fell on unhearing 
ears; to them he was only a babbler. Dionysius, a 
member of the court, was led to believe; and a poor 
woman by the name of Damaris was informed by Paul 
that her faith gave her the assurances of the promises. 
The indifference and ridicule of the Athenians so dis¬ 
gusted Paul that he left for Corinth. 

Paul noticed, on entering Corinth, a massive monu¬ 
ment in the form of a lion, holding under its paw a 
lamb, with an inscription dedicating it to Lais, the most 
noted courtesan of the city. The Market Place was 
surrounded with temples and porches that rivaled the 
art of Athens. A broad roadway led up the Acro- 
corinthus, a thousand feet above, on which was the 
famous temple erected to Aphrodite, in which were 
more than a thousand courtesans, or hetairai, who 
openly solicited men in the Market Place and gave their 
earnings to sustain the temple. The restoration of the 
city by Julius Caesar, after its destruction a century 
before his time, had made Corinth the emporium of 
Greece. Many cargoes were transported across the 
isthmus, and even small boats were taken across on 
rollers from Lechaeum, on the Corinthian Gulf, and 
relaunched at Schoenus, thus avoiding the long and 
dangerous journey around the peninsula. 

The reputation of the city was such that the slang 
of the period summed up excessive debauchery in the 
word, “Corinthianize.” While the Greeks were in the 
majority, they submitted to the domination of the Roman 
colonists; and the Jews, attracted by the commercial 
advantages, made no protest against the customs. 


ATHENS AND CORINTH 


2 79 

So degenerate had the city become that even the families 
of Corinth were frequently lax in the morals which 
were necessary for any degree of citizenship, even to the 
extent that women who were married were expected, as a 
religious offering, to make or to have made a contribution 
to the support of the temple from their earnings of at 
least one sacrificial act of prostitution. 

Paul knew all this about Corinth and much more 
rarely written. With his quick judgment he decided 
that in this city of great activity and recklessness many 
men and women would be found glad of an opportunity 
to enable them to rise superior to their sordid surround¬ 
ings. In his effort to adapt his argument at Athens to 
the philosophical style he felt not only that he had 
failed to present unequivocally Christ as the great fact 
of spiritual life but that he had fallen short of his unswerv¬ 
ing loyalty to Jesus. He resolved that henceforth he 
would present the loving and sacrificial life of Jesus in 
all its simplicity and grandeur as the supreme sacrifice 
of the Creator for the creature; neither controversy, 
dogmas, nor systems of philosophy would be able to 
drive or lure him from presenting the divine heroism 
of Christ as the great revelation of the love of God. 

Paul had given his life to make plain to men the 
marvelous power of his hero, Jesus Christ, his Lord and 
Master. He believed that men would understand from 
this message the love and sacrifice of Christ, and that 
from such understanding would come a knowledge of 
all the virtues for all ages and the certainty of the 
resurrection to those to whom it was promised. 

Paul, leaving Athens behind him, entered Corinth 
determined “not to know anything save Jesus Christ, 


28 o 


HERALD, LEADER, MARTYR 


and him crucified.” While wandering among the shops 
and booths he met a tent-maker by the name of Aquila, 
who, with his wife, Priscilla, had been driven out of 
Rome under an edict of Claudius against the Jews. 
Paul introduced himself, and was pleased to find that 
the couple had been followers of the Way in Rome and 
had heard of his work. He immediately set to work 
with them at his trade and, while his malaria returned 
because of the climate, he began teaching in the syna¬ 
gogue. His friends, Silas and Timothy, soon joined 
him; and they brought such news of errors into which 
the converts were falling that he was compelled to write 
a long letter to the Thessalonians. He received contribu¬ 
tions from the faithful brothers in Philippi and, notwith¬ 
standing murmurings of the Jews, he applied himself 
more zealously than ever to his work. 

Aquila and Priscilla told him of the teachings in 
Rome and that people from the northland came there 
and heard the tidings, from the far west in Spain, even 
from a land far away beyond the mountains, forests, 
and rivers and across a sea to the north, called 
Britain. During this time the news came to Paul about 
troubles stirred up by Judaists in the churches he had 
established in Galatia. He wrote a letter to the Gala¬ 
tians, which was carefully read over by others before 
it was sent. Visitors from Rome, calling on Aquila 
and Priscilla, became acquainted with Paul, telling 
him about the difficulties of keeping the word clear 

in Rome. 

0 

“Why do you not write a letter to our Roman 
brethren?” said Aquila. “They need to understand 
things more clearly.” 


ATHENS AND CORINTH 


281 


“I would/’ Paul replied, “only I have never talked 
to them, save those I have met here.” 

“Write them along the lines of your letter to the 
Galatians,” said Aquila, “but more in detail. The 
world meets in Rome.” 

“I hope for the day that I may meet those in Rome,” 
said Paul. “It seems to me that the great city would be 
the best center from which to spread the glad tidings 
through the length and breadth of the Roman Empire.” 

“The day may come,” Priscilla said. 

“I so long for it that I fear I may anticipate the 
proper time,” said Paul. “Those I have met here are 
deeply interested.” 

The Jews having raised an outcry against Paul 
teaching in the synagogue, he quit them in anger and, 
by the gesture of shaking out his robe as if shaking 
crumbs out of his lap, he gave them distinctly to under¬ 
stand that he was through with the Jews of Corinth 
who would not listen to the new teaching. 

When the Jews saw that Paul was determined to 
carry on his work in the house of Titus Justus, they laid 
complaint before Gallio, the new proconsul, who had, a 
month or two before (July, 52 a.d.), come to rule over 
Achaia, that Paul was persuading men to worship God 
contrary to the law. A coppersmith by the name of 
Alexander was active in stirring up the Jews to make 
the complaint before the new proconsul. 

Sosthenes, the ruler of the synagogue, appeared at 
the head of a delegation before Gallio, at the time of the 
trial. The loiterers from the porches and Market 
Place filled the hall of hearing, for it was great sport 
to them to see the despised Jews in trouble. Paul was 


282 


HERALD, LEADER, MARTYR 


brought before Gallio, who, making excuse to identify 
the prisoner, had him brought closer, when he saw a 
faint scar across Paul’s left temple. After the Jews 
had made their complaint, Gallio laughed heartily. 
Paul was about to make his defense. 

“If these are questions about words, names, and 
your own law, look to it yourselves, you Jews,” said 
Gallio. “I am not minded to waste my time on these 
things. Lictors, drive them out. They know better 
than to impose on me this way.” 

Then, turning to Paul, Gallio smiled and said, 
“We will play the game according to the rules.” 

Gallio engaged Paul in conversation concerning their 
old days in the school of Nestor in Tarsus, smiling 
indifferently while the rabble, in rough humor, relieved 
the lictors of their duty by seizing Sosthenes and beating 
him, while he ran out of the hall. 

During his stay of eighteen months in Corinth, 
Paul had established a large and substantial organization, 
and in the spring of 53 a.d. started for Syria, accompanied 
by Aquila and Priscilla. But he was taken ill at the 
seaport of Cenchreae, where he was delayed for some 
time and tenderly nursed by Phoebe. There he cut 
his hair in token of a vow, and carried it with him to 
be burned in the Temple when he would reach Jerusalem, 
agreeable to a Jewish custom. 

Touching at Ephesus for a short stay, he left Aquila 
and Priscilla there, while he hastened on to Jerusalem 
and then back to Antioch. From there he made a 
hasty trip through Galatia and Phrygia, arriving in 
Ephesus in the fall of the year. 


CHAPTER XXXV 
EPHESUS 

During the three months that Paul taught in the 
synagogue in Ephesus, a Jew a little older than Paul, 
the same Alexander who had been active in Corinth, a 
regular attendant, interrupted the discourses frequently 
with many questions; and he stirred up other Jews in 
opposition to Paul. Alexander delighted, mockingly, in 
taking a prominent place among those in the front part 
of the audience; and, by grimaces of disagreement, 
cynical laughter, and conversation with others, he sought 
to disconcert Paul, often succeeding. He fomented such 
opposition that finally the Jews drove Paul out of the 
synagogue. 

So successful had been his work in Ephesus, attracting 
influential men of the city and from near by and even 
distant cities of Asia, that Paul and his friends hired a 
hall used by Tyrannus, a teacher; but they were com¬ 
pelled to use it after the morning classes. Paul worked 
at his trade from early morning light until eleven o’clock, 
and then spent the rest of the day teaching. He won 
prominent men and attracted great crowds of common 
people. The superstitious people carried away handker¬ 
chiefs and small articles that he had touched, for talismen 
to restore the sick. He declaimed against all superstition 
so effectively that the people, who, having been long 
used to all forms of necromancy and having spent much 
of their wealth for charms and books on magic, brought 
their books and charms together and made a monster 

283 


284 


HERALD, LEADER, MARTYR 


bonfire, destroying books valued at ten thousand dollars 
(fifty thousand drachmae). It was the breaking of the 
superstition of ages. 

Alexander even followed Paul to the meetings in the 
hall and often interrupted the discourse. Whenever 
Paul referred to his experience on the way to Damascus, 
Alexander would cry out: 

“Did you ever repay the cost of your trip to 
Caiaphas ?” 

“That I did,” Paul finally answered, “with earnings 
of my own hands, while I was in Arabia. Now tell us 
who bears your expense to follow me from Corinth ?” 

This created such commotion, by efforts to put 
Alexander out (which he did not seriously resist) and 
the shouting of men brought in by him, that the meeting 
was dismissed. He continued actively in stirring up 
all opposition to the apostle. In the face of all efforts 
to discourage him, Paul made great progress during his 
two years in Ephesus. 

Ephesus was the center of trade for Asia; close to the 
mouth of the river Caystros, with extensive docks; the 
western end of trade routes to the Euphrates; famous 
in literature and art; renowned for native philosophers, 
astronomers, poets, and painters—but Ephesus achieved 
its greatest fame by its wonderful temple, erected to 
“the Great Goddess Artemis,” one of the Seven Wonders 
of the World. The temple was finished in polished 
marble and its porches had one hundred and twenty- 
seven columns, 60 feet in height. It was 425 feet in 
length and 220 feet in width, and contained the image 
of the goddess Artemis, studded with breasts symbolizing 
fecundity. 


EPHESUS 


285 

The temple had been two hundred and twenty years 
in the building; the vast expense had been borne by 
the contributions of all the people of Asia, even the 
women giving their jewels and ornaments. The temple 
and a large area surrounding it was so sacred that it 
was an asylum for anyone fleeing from officers. The 
multitudes, gathering during the month of feasts, by 
their purchases added to the wealth of the city, and 
increased the trade in miniature productions of the 
goddess and temple, in gold, silver, brass, and pottery. 
Ephesus was called “the Light of Asia.” 

The influence of the great numbers who had joined 
the Way was so strong against the worship of idols 
that the sale of miniatures fell off, to the detriment of 
dealers. Alexander, being a coppersmith, pointed out 
to his friend, Demetrius, a silversmith, that Paul and his 
associates had so spread his preaching against idols 
that the business of the dealers in images was being 
permanently injured. 

“If you, because of your high standing, would 
explain the conditions to the craftsmen,” said Alexander 
to Demetrius, “what Paul is doing, and make the plea 
as if in behalf of Artemis, you could arouse the people 
so that they would drive him out of Ephesus.” 

“I am not such an orator as is Paul and I fear that 
I could not move the people,” Demetrius answered, 
doubtfully. 

“Make the appeal for your goddess and you will 
arouse the century-old prejudice,” Alexander urged. 
“I know, for I do not believe in her, but as a Jew I am 
advising you, so that you can win your point. I am in 
agreement with you to drive out Paul. When you have 


286 


HERALD, LEADER, MARTYR 


aroused your people, I will make an appeal that will 
cause the Jews to join you.” 

Demetrius called his fellow-craftsmen together and 
explained the injury being done to the trade and the 
attack Paul and his kind were making on the temple 
and worship of Artemis. Fired with religious fervor 
and mercenary motives, the craftsmen poured into the 
streets shouting many things, and soon had attracted a 
great mob. They seized Gaius and Aristarchus, Paul’s 
companions, and carried them to the great open-air 
theater of the city. In the midst of the wild acclaim, 
“ Great Artemis of the Ephesians,” the Jews lifted 
Alexander to the stage to explain the attitude of the Jews, 
as merchants and dealers, and to tell the mob that the 
Jews would join in driving Paul out of the city. 

A Jew was no more popular with the mob than was 
Paul, for he was a Jew. Alexander, from his elevation, 
posed as one with an important and friendly message. 
The mob, now beside itself with much shouting, 
screamed: 

“He, too, is a Jew. A Jew! A Jew! Great Artemis 
of the Ephesians!” 

They pulled him down from the stage, they cuffed 
him about and tore his clothes and pulled at his beard, 
until his friends rescued him, in most unhappy state. 

Paul wanted to go before the crowd and meet them. 
Not only his own friends of the Way opposed such course, 
but the Asiarchs, the officers in charge of festivals, who 
were friendly to Paul, also dissuaded him. 

Paul had been training men for two years, from 
Smyrna, Pergamos, Thyatira, Sardes, Philadelphia, 
Colossae, and Laodicea, to carry the glad tidings and 


EPHESUS 


287 


to organize the believers in self-governing bodies through¬ 
out the province. He was convinced that Rome was 
now his destination, since the work in Asia had been so 
established that it would go forward without his personal 
attention. He had learned the effectiveness of his letters, 
which not only settled the immediate controversies but 
would serve for future guidance in keeping the faith to 
simple and fundamental principles. The conditions in 
Corinth required many letters and special messengers. 

Taking with him a few reliable men, including 
Timothy and Trophimus, Paul set out for a visitation of 
the converts throughout Macedonia and Greece, in the 
course of which he would attach Luke to his company at 
Philippi. 

“I am determined to go to Corinth,” said Alexander 
to Demetrius, “to be ahead of Paul and his company, 
who are going there through Macedonia.” 

“Of what avail will be such a journey ?” Demetrius 
asked. 

“If you and your friends will finance my trip,” said 
Alexander, “I will follow Paul until he is put out of the 
way; and if he is removed, then all these teachings and 
his followers will fail.” 

“What would it profit you?” Demetrius asked. 
“Why are you so vindictive against him ?” 

“I am a Jew and my opinions are fixed,” said 
Alexander. “Many years ago, in Jerusalem, this same 
Jesus about whom Paul preaches was on his way to his 
Crucifixion and dared me to oppose him. I laughed at 
him, aye, I spat upon him. I knew this Paul, then Saul, 
when as a zealot he was persecuting the people of the 
Way. He turned traitor and has become so powerful 


288 


HERALD, LEADER, MARTYR 


that my life is dedicated to getting rid of him, so that 
he will not be a martyr in the eyes of the converts. 
You cannot understand the satisfaction it would give 
me to accomplish my desires. That is something which 
would be of greater value to me than riches; it would be 
revenge on the man who, streaming with sweat, turned 
on me in assumed saintliness and pronounced a curse, 
that I should await his return; and neighbors laughed 
at me so that I had to change my name and business. 
I could get my revenge and you business profit by 
destroying this religion. Without Paul it will fail.” 

“I never hope to understand a Jew,” said Demetrius, 
“but I will furnish you the money for this undertaking.” 


CHAPTER XXXVI 
PLOTS THAT FAILED 

Paul, with his companions, left Ephesus in January, 
56 a.d., and spent the time, until early summer, in 
Troas, diligently applying himself to teaching and 
writing. His fifty-five years of active life and his 
later years of hardship and anxieties were beginning to 
show in his age. Though a sufferer from malaria, often 
renewed by passing through the lands in which it was 
prevalent, he did not slacken in energy. The advancing 
years made him more anxious to speed up his work and to 
cover the lands still needing the uplift of the glad tidings. 
He crossed over into Macedonia in the early summer, 
and spent the fall and winter in visiting over the ground 
he had years before traveled. 

His added mission now was to carry over into the 
Way the practical ideas of brotherhood and relief that 
he had learned as a rabbi, which ideas he conceived 
were the very essence of brotherly love. He urged, 
wherever he went, that all should contribute to a fund 
to sustain the poor and persecuted brothers in Jerusalem. 
He drove home the thought that practical morality 
should be enforced; that mere belief in Jesus gave no 
promise, unless the spirituality of his life was expressed 
in daily life; that love was not an abstract term, but 
a command to do the things that relieved the distress 
of others. He gave to his appreciation of Jesus an 
application in the corrupt life of the age that would save 
not only the souls of believers but would save civilization. 

289 


290 


HERALD, LEADER, MARTYR 


While he did not hold forth as a reformer of civil laws, 
he planted the idea of freedom of conscience in the mind 
of the slave and of love in the heart of the master, so 
that justice was recognized and equality of mind was 
demonstrated, trusting that in the fulness of time 
men would come to understand the life of Jesus and 
to imitate the freedom of the soul in civil righteous¬ 
ness. 

With his company changing from time to time, 
by reason of the missions delegated to different ones, 
Paul arrived in Corinth in the winter and tarried there 
until March of 57 a.d. He was almost selfish in his 
desire to have Timothy with him, for his great heart 
yearned for the love of his own son and Timothy occupied 
the place of the son who had passed on. 

In Corinth he found an improvement in conditions 
among the converts of the Way, although it had been 
a long, hard struggle for him, Timothy, his most 
trusted teachers, the eloquent Apollos, and Peter, to 
hold them to a life devoted to higher ideals than permitted 
by Corinthian environments. His appeals for funds 
for the relief of the brothers in Jerusalem were being 
splendidly answered. The members in Corinth resolutely 
set themselves against the degradation of the city, 
which was becoming more attractive to the patricians 
of Rome in the rapidly degenerating morality of the 
capital of the Empire. The news which he had from 
Rome aroused his growing desire to visit the city, not 
only to spread the word throughout the world but to 
establish the pure morals of the Way and to take hope 
to the slaves, who were nearly one-half of the city’s 
population. 


PLOTS THAT FAILED 


291 


It was during this stay in Corinth, at the home of 
Gaius, that Paul wrote his remarkable Letter to the 
Romans. He had with him for consultation Timothy, 
Luke, and Sopater, while Tertius took the dictation. 
He intended to make plain the breadth and the depth 
of the love exemplified in the life of Jesus and in his 
promises. The unseemly display of the hetairai in 
the Market Place, the brazen temple of Aphrodite on 
the mountain top, with its nameless orgies, aroused 
Paul to appeal to the knowledge of God that all men 
had in times past received, whether Jew or Gentile. 
In sharp contrast with the present-day licentiousness, 
he gave them the Beatitudes of the soul of the believer 
in Jesus. He reminded them of the faith that gave 
men the power to believe, to live up to the purity and 
become partakers of the love revealed by Christ, and to be 
justified by their faith in him, so that they would receive 
freedom from fear on earth and the assurance of the 
resurrection. 

From the house of Gaius, Paul’s host, Paul, Gaius, 
Luke, Timothy, Trophimus, and several others were 
on their way to the place of meeting of the congregation. 
While passing through a long, beautiful porch, they 
stopped in the earnest discussion of plans. They noticed 
a group of loungers near the front of the porch and had 
stopped so that their conversation would not be over¬ 
heard. They did not see that one of the loungers had 
given a signal to a group of hetairai, parading along the 
front of the stoas or porches; but, shortly, twenty of 
the girls from the temple, in their filmy and scant 
clothing, with cymbals and trumpets, crowded down 
the porch and tauntingly jostled Paul and his friends. 


292 


HERALD, LEADER, MARTYR 


The loungers laughed loudly. After the girls had passed 
on Paul and his friends went to the Market Place, where 
they paused for a moment to separate, some going on 
errands and others with Paul going to the place of 
meeting. Paul looked closely at the group of loungers 
and recognized Alexander, in deep conversation with the 
rest. 

“ Hasten,” said Alexander to a bearded Greek, after 
Paul had passed, “and have the hetairai come back into 
the Market Place and surround Paul and his deacons/’ 

The parading women, augmented by another group 
they had met, came into the Market Place through 
another porch, so that they intercepted Paul on his 
way to the hall. There were many men, ogling at the 
side of the line of girls. The leader of the girls in the 
parade, on seeing Paul, stopped her followers and said: 

“Ho, you charmers of Aphrodite. Here is our enemy, 
Paul. We will make sport of him. Follow me.” 

She led her followers in mocking honor around Paul, 
in a voluptuous dance. She stopped in front of him in 
suggestive contortions, laughing and shouting. Alex¬ 
ander and his loungers came closer, joining in the 
laughter. Paul looked upon the dancer with such 
earnestness that she stopped dancing and, in a surge of 
shame, hung her head. 

“Even as you refuse to have God in your knowledge,” 
said Paul impressively to the girl before him, “he gives 
you up unto a reprobate mind, to do those things which 
are not decent.” 

The leader of the parade turned in shame and left, 
followed by the other women. Alexander, being close 
to Paul, sneered at him. The men with Alexander were 


PLOTS THAT FAILED 


293 


laughing loudly. Paul looked Alexander in the eye 
fearlessly and wrathfully and said: 

“Remember, you who judge them that practice such 
things, and do the same, that you shall not escape the 
judgment of God.” 

Alexander was unable to meet the charge or the gaze 
of Paul. 

Paul and his friends went on their way to the hall 
used for meeting, and Alexander shortly followed them 
to listen. Paul was telling all in the hall that the contri¬ 
butions had been liberal, that the money must be 
safeguarded, and that the company going to Jerusalem 
must set sail from Cenchreae on the first ship. One 
of the men inside the hall, suspecting that there was an 
eavesdropper, opened the door quickly, disclosing 
Alexander, who slouched back to his associates in the 
porch. 

When Alexander returned to the porch, the bearded 
Greek was railing against Paul. 

“And even the women of my own house have turned 
against me, refusing to earn money by taking guests, 
because they are followers of the Way, and they say 
that would be a sin against their souls.” The Greek 
had to stop speaking because of his laughter. Then 
he said, “As if women could have souls.” 

While the Greek was speaking, a dandified Greek 
youth in fine raiment, carrying a string of beads which 
he drew through his fingers for amusement, entered the 
porch. 

“I hear that Nero is about to establish a voice-culture 
school in Corinth, as soon as he collects the taxes for it,” 
said the youth, flippantly. 


294 


HERALD, LEADER, MARTYR 


The men merely glanced at the youth disdainfully. 
He reclined on a bench near by, and, taking out of his 
girdle some pipes, began playing softly, as if the men were 
not present and as if their conversation had no interest 
for him. 

“Paul goes with a large sum of money,” said Alex¬ 
ander to the Greek, “on the next ship sailing toward 
Jerusalem.” 

“No doubt my family have contributed,” said the 
Greek in anger. 

“If a man would slip aboard the ship,” said Alexander, 
while the youth struggled apparently to get the right 
note, “he could not only get that money but in that 
crowd he might heave the body overboard, undiscovered, 
and that would be bad.” 

“This is my opportunity,” said the Greek, “You, 
as a Jew, can be going to Jerusalem, and I will be going 
to Troas.” 

The youth arose, stretched himself, put his pipes 
in his girdle, took out his string of beads, thoughtlessly 
playing with them, and sauntered to the front of the 
porch. After looking up and down the Market Place, 
as if uncertain which way to go, he passed down to the 
hall where Paul and his friends were in conference. He 
burst in very excitedly. His assumed light air was 
gone, for he was known and trusted as one who believed 
in the Way. He told of the plot. 

“Alexander has followed me for years,” said Paul. 
“I have often thought that I saw him at the stoning of 
Stephen, although he is no older now than he was then. 
I am sure he led the mob against us here in Corinth five 


PLOTS THAT FAILED 


295 


years ago. I know that he was at Ephesus, but there 
he became the victim of his own schemes. It is no 
matter. Dangers have always beset me” 

“I advise that you slip away from the others at 
Cenchreae,” said Luke, “and make them think that 
you have boarded the ship. Our friends will go by ship 
to Troas and we will go to Neapolis; from there we will 
take ship to meet them in Troas.” 

When news came that a ship was sailing for Troas, 
Paul and his friends went to Cenchreae the night before, 
stopping with friends, to board the ship in the early 
morning. The passengers were crowding aboard in the 
dark of the early morning. Paul had been wearing a 
peculiarly marked cloak of broad stripes. While waiting 
their turn to go aboard, the friends of Paul noticed 
Alexander and the bearded Greek scanning the passen¬ 
gers. Trophimus and Paul exchanged cloaks, and, by 
turning up the broad collar, Trophimus concealed his 
shaven face. Alexander and the Greek, recognizing the 
cloak of Paul in the dim light, followed Trophimus 
aboard, while Paul and Luke returned and made their 
trip overland to Neapolis. 

After the early morning breeze had carried the ship 
out on its course, the Greek and Alexander set about to 
locate Paul among the passengers. The small ship was 
crowded to capacity with Jews, who were on their way 
to celebrate the Passover in Jerusalem, and almost every 
available place was occupied. In the forward part of the 
ship they saw Trophimus, wearing Paul’s cloak, with his 
back toward them. He was on the farther side of a pile 
of luggage nearly as high as his waist and no one appeared 


296 


HERALD, LEADER, MARTYR 


in view near him. Most of the passengers were taking 
a nap, to make up for the loss of sleep in boarding the 
ship early in the morning. 

The Greek and Alexander made their way unobtru¬ 
sively toward Trophimus, whom they identified as Paul 
by the cloak. The Greek carried a heavy club concealed; 
Alexander followed closely, keeping a sharp lookout 
for any who might be observing. The Greek stepped 
around the higher part of the bundles and with drawn 
club was advancing to strike Trophimus, when Aristar¬ 
chus, lying concealed behind the bundles, grasped him 
by the ankle and threw him on his face. Aristarchus and 
others had concealed themselves behind the bundles to 
guard Trophimus, taking turns in resting. Alexander 
immediately interceded to prevent any outcry. 

“Do not be angry or frightened,” said Alexander to 
Trophimus, who had faced the Greek, now rising. 
“This man is a countryman of yours, and had I not 
seen him stumble, I, too, would have thought that he was 
going to strike you.” 

“I certainly had no desire to strike you,” said the 
Greek. 

“We understand you very well,” said Trophimus. 

When the Greek and Alexander were to themselves 
the Greek said: 

“I am through. We have been badly fooled.” 

“Paul is so cunning that I know he cannot be honest,” 
said Alexander. “But I will follow him; a few months, 
even years, are nothing to me.” 

The ship having reached Troas many days before 
Paul and Luke, the followers of the Way set about to 
have a great conference when Paul would arrive. They 


PLOTS THAT FAILED 


297 


hired an assembly-room on the third floor, and in other 
parts of the building they lodged and fed the visitors 
who were brought in from the country and the smaller 
towns to participate. Meanwhile, Paul was delayed 
and observed the Passover in Philippi, which in that 
year (57 a.d.) began April 6 and continued until the 
evening of April 14. He and Luke were four days in 
crossing over to Troas. 

Paul’s friends in Troas kept daily watch for his 
arrival, so that he would not be alone even from the 
landing to the place of lodging. They had seen Alex¬ 
ander in conference with many questionable men and 
with those Jews who were opposed to the movement. 


CHAPTER XXXVII 
FELIX TREMBLES 

Paul and Luke arrived at Troas April 19, 57 a.d., 
and, by the time their boat reached the landing, a large 
crowd of their friends gathered to greet them. At the 
same time, Alexander assembled several Jews who had 
not accepted the new doctrine, and was haranguing them 
to convince them that Paul’s work all over the world 
was destroying the religion of Moses. 

“He is the only one able to make the new religion 
universal,” said Alexander. “If we get rid of him, we 
are forever free of these apostate disturbers. So many 
of them are gathered here that we could start a disturb¬ 
ance; and in it this Greek, who came with me, might 
find a chance to satisfy himself and to remove Paul.” 

“We are not concerned with your plans,” said a leader 
of the orthodox Jews. “Troas has had a bad name for 
brawls, but we are not going to be caught in anything 
unlawful. The soldiers are very strict; and besides, 
these people, some of them as good Jews as we are, do 
not molest us, and we will leave them alone.” 

Alexander was not deterred from his purpose, 
although the Greek sailed on the vessel that had brought 
Paul and Luke. Alexander watched Paul for the seven 
days that he was in Troas, but the disciples hovered 
about the apostle so that no stranger could get near him. 

The last night Paul was in Troas, a young man by 
the name of Eutychus, having gone to sleep in the window 
of the room on the third floor, where Paul was speaking, 

298 


FELIX TREMBLES 


2 99 

fell to the street below. Even Luke, the physician, 
thought the youth was dead, but Paul took the body in 
his arms and declared his life was still in him. There 
was great rejoicing when the young man soon recovered. 
All night long Paul talked with his friends, and, at break 
of day, he set out on foot, going to Assos, a distance of 
20 miles, where he met his companions, who had come 
in a hired boat. Alexander was compelled to wait many 
days before he could gain a passage to Syria. 

Paul and his company sailed to Mitylene and in four 
days’ sailing they came to Miletus, where he met the 
elders, who came down from Ephesus. He had a pre¬ 
monition that he would never see them again and his 
address to them was a solemn farewell. They sailed to 
Cos, thence to Rhodes, and on to Patara, where they 
took passage on another ship to Tyre. While the ship 
tarried seven days in Tyre, unloading, Paul visited with 
the disciples, who so loved him that they came down to 
the beach with their families, and lingeringly bade him 
farewell. Sailing to Ptolemais, Paul and his companions 
stopped with the friends in that city, and then came the 
next day to Caesarea, where they lodged with Philip, 
the evangelist. 

The four daughters of Philip were teachers, with 
whose work Paul was so delighted that he prolonged his 
visit. Timothy and Trophimus went to the Roman 
office and registered the party, according to the custom, 
for a journey to Jerusalem; and then engaged horses 
to carry them on their way. While engaging their horses, 
they saw Alexander, who had just arrived, and they were 
filled with fear that he would contrive some harm to 
Paul. 


i 


300 


HERALD, LEADER, MARTYR 


Agabus, the prophet, who had years before foretold 
at Antioch the famine in Jerusalem, had come down from 
Jerusalem; and, meeting Paul in the house of Philip, 
he dramatically prophesied that Paul would be bound 
as a prisoner in Jerusalem. Agabus wound Paul’s 
girdle about his own feet and said: 

“So shall the Jews at Jerusalem bind the man that 
owns this girdle, and shall deliver him into the hands of 
the Gentiles.” 

All present, with great sorrow and love, urged Paul 
not to go to Jerusalem. 

“What do you,” said Paul, “weeping and breaking 
my heart ? I am ready not to be bound only, but also 
to die at Jerusalem.” 

On the journey to Jerusalem Paul reminiscently 
recalled his first journey over the same road, when, as a 
lad, his father was taking him to the school of Gamaliel. 
Often he had fretted at the austerity and unwavering 
convictions of his father, but now he remembered the 
love and pride of that strong man. He was devoutly 
thankful that so much of experience and love had come 
into his own life. Sympathy had displaced hate; love 
had supplanted pride; tolerance had driven out sectarian¬ 
ism; devotion to the elevation of humanity supplied 
him with unfaltering zeal; and his love for Jesus had 
made him a sacrificing messenger. 

The first view of the Holy City thrilled him once 
again, but with new emotions, for it was the center of the 
new force in the world; the city over which his Master 
had wept, because of the love he had for it; the place of 
the Crucifixion and of the Resurrection, which gave hope 
to the world. The narrowness characterizing the Jews 


FELIX TREMBLES 


Soi 


and the disciples was offset by the glory of the message 
that he had been commissioned to proclaim to the 
world. 

Paul and his companions were welcomed by James 
and the elders and they rejoiced in all that the glad tid¬ 
ings had achieved—they lived in Jerusalem. 

“ Thousands of Jews, zealous for the law, have 
accepted our faith,” said James to Paul. “However, 
they hear that you teach the Jews among the Gentiles 
to forsake the Law of Moses and to cease circumcision. 
They will hear that you have come.” 

“I have never ceased to be a Jew, nor have I ever 
advised any Jew to refrain from obedience to the law. 
I do not insist that Gentiles shall become Jews before 
they become Christians. Even now I am under a vow, 
to be fulfilled in the Temple, as a strict Jew,” said Paul 
with warmth. 

“We have no doubt of you,” replied James. “As a 
matter of policy, to set at naught all complaints, take 
with you into the Temple four men we have here under 
vows, paying their charges, and that will be the final 
answer to your critics.” 

“I will do it,” said Paul, “for it in no manner violates 
my conscience, although it is an indirect way of telling 
the truth.” 

The next day Paul and his companions, including 
Trophimus, were passing along the street, when 
Alexander, in conference with a priest and three others, 
pointed out Paul, saying: 

“I have followed him from Corinth. He preaches 
against the Law of Moses, yet he is on his way to the 
Temple with that Greek, by the name of Trophimus. 


302 HERALD, LEADER, MARTYR 

Note them well, and no doubt he will take the Greek into 
the Temple.” 

Alexander was so interested in talking that he did 
not notice that he and his friends were blocking the 
narrow street; and, turning to leave, he jostled against 
James, who was walking with Timothy. 

“You are one of the gabblers of the Way,” said 
Alexander insolently to James. 

“And, save you do not show the lapse of years,” said 
James, with dignity, “I would say that you are that 
Ahasuerus, the shoemaker, who spat on Jesus while he 
was bearing his cross to Calvary.” 

“Not so; no, no,” protested Alexander in fright. 
“I am Alexander, the coppersmith, of Asia.” 

While Alexander lost himself in the crowd, Timothy 
turned to James and said: 

“I fear some plot against Paul from that evil-minded 
Alexander.” 

“They would not dare to profane the Temple by 
seizing him while he is fulfilling the days of his vows,” 
James replied, as they went on their way. 

On Pentecost, May 28, 57 a.d., while crowds of wor¬ 
shipers were thronging the entrances and courts of the 
Temple, Paul was conducting along the streets the four 
men who had been assigned to him by James to the 
registry for sacrifices. One of the men was smooth- 
shaven because he was from another country. In 
passing the home of his sister, Paul had the four men wait 
while he called upon her to tell her that as soon as his 
days of purification were completed, and the sacrifice 
made, he would come to visit with her. Alexander had 
other men following Paul, who were not well enough 


FELIX TREMBLES 


303 


acquainted with Trophimus to identify him. They lost 
sight of Paul and his associates in the crowd, but, 
diligently watching, they again recognized him in the 
Temple, when the seven days were almost completed. 
They came to the outer courts and declared that Paul 
had taken a Greek, who was not a Jew, into the Temple, 
in violation of the warnings at every entrance. 

These men who had been urged on by Alexander 
raised the cry that aroused every Jew in hearing: 

“Men of Israel, help.” 

“This man, Paul, not only preaches against the law, 
but he has brought a Greek into the Temple to defile it,” 
they shouted. 

The word was shouted along, even to the streets, and 
a great mob gathered, while Paul and his companions 
were at their devotions in the Temple. Alexander 
joined the crowd, but from his experience in Ephesus 
he did not push himself forward as a leader. The mob 
rushed into the Temple and, forgetting that the offense 
could only be committed by one not a Jew, they seized 
Paul. They pulled him along the floor, down the steps, 
through the courts, and down the outside steps, tearing off 
his clothing and bruising his body, wounding his face so that 
trickling blood matted his beard. Outside the Temple, 
gaining his feet, he demanded to know what was his offense. 

Alexander, seeing the helpless state of Paul, came 
close to him, shouting, “Apostate,” and spat in Paul’s 
face. So quickly that Alexander did not know what had 
happened, Paul struck out and laid him low. He turned 
on others, striking at them, felling them until there was 
a clear space around him. The Roman officer with the 
guard had seen the valiant defense, but it was his duty 


304 


HERALD, LEADER, MARTYR 


to arrest the man whom all seemed to accuse, some oi 
one thing and some of another. He led Paul to the tower 
of Antonia; and Paul, turning to the howling mob 
following, spoke in the Aramaic, to their surprise. He 
recounted his experience on the way to Damascus, and 
held the mob in close attention until he told them that 
he had been commanded to carry the word to the 
Gentiles. At that their old fury broke out. 

The Roman centurion took Paul into the tower, to 
prevent the mob from injuring him, and then directed 
that he should be flogged to compel a confession. Paul’s 
instant claim of Roman citizenship stopped the officer, 
who reported the claims of Paul to Claudius Lysias, the 
military tribune. 

Claudius Lysias treated Paul with the consideration 
due a Roman citizen. He took him before the Sanhedrin 
the next day to find out what was the charge. 

When Paul declared before the council that he had 
lived before God in all good conscience, the high priest 
Ananias commanded the guards to smite him on the 
mouth. With all his pride offended, Paul retorted: 

“God shall smite you, you whited wall.” 

Reminded that he should not revile the high priest, 
Paul with fine sarcasm replied: 

“I could not know that he was the high priest.” 

The council was united against Paul, but, knowing 
the fierce partisanship of the sects, he adroitly set the 
factions against each other by saying: 

“lama Pharisee of a long fine of Pharisees. Because 
of my hope of the resurrection I am accused.” 

Immediately the factions set at each other so fiercely 
that Claudius Lysias sent guards to take Paul away, 


FELIX TREMBLES 


305 


fearing he would be torn to pieces. That night Paul 
had a vision bidding him be of good cheer, that he should 
bear witness of his Master in Rome. 

Alexander, in a meeting with some Jews known as 
dagger men, was telling them many stories about Paul 
in Asia; and he persuaded them to bind themselves under 
an oath to slay Paul when he should be brought before 
the council on pretense of further examination. Ahiram, 
Paul’s beloved nephew, heard the plot and, hastening 
with fresh clothing to Paul, told him of the plot. Paul 
had his nephew tell the story to Claudius Lysias, who 
immediately made preparations and sent Paul by night 
under safe guards to Felix, the procurator in Caesarea, 
with a letter stating the case. 

Felix was an avaricious officer who could not conceal 
the low estate of a slave from which he had risen. 
When Paul had been presented before him, he made care¬ 
ful inquiry of what province Paul was, and his time¬ 
serving retainers learned that Paul had brought a large 
sum of money to Jerusalem for charity. Felix gave 
time for Ananias and his special-pleading lawyer, Ter- 
tullus, to appear and prosecute. Tertullus fawned on 
Felix, but the procurator knew that there was no money 
to be gained from the high priest’s party. The lawyer 
made serious and eloquent charges that Paul was stirring 
up trouble among the Jews throughout the world. He 
tried to force Felix to put Paul to inquisition, to discover 
the proof of his charges. 

Paul denied the charges and defied his accusers to 
produce any proof. He aroused the cupidity of Felix by 
stating that not over twelve days before he had passed 
through Caesarea on his way to Jerusalem, bearing alms 


306 


HERALD, LEADER, MARTYR 


to his countrymen in that city. He surveyed the accusers 
who had come down with the high priest, as if looking 
for someone; then, looking the high priest significantly 
in the eye, he said: 

“ There were certain Jews from Asia who ought to 
have been here.” 

Paul began an explanation of the teachings of the Way, 
but Felix said that he understood the teaching very well. 

Felix seemed indifferent to the accusations and yet 
he wanted to hold Paul. He brought the hearing to an 
end, so far as the accusers were concerned. 

“When Lysias shall come down, I will determine your 
matter,” said Felix to Paul. Then, turning to the lie tors, 
he said: 

“Keep him nominally in the praetorium, but with 
privileges; permit him to visit and to receive his friends.” 

In a few days Felix, scheming to procure some pay¬ 
ment by Paul or his friends for release, had him brought 
up as if for hearing as to his faith. Felix and his wife, 
Drusilla, sat in the hall of hearing, in all the pomp of the 
procurator’s station, to receive Paul. She was the sister 
of Agrippa II and of Berenice. While she was the wife 
of Azizus, king of Emesa, she yielded to the praises of 
Felix, left her husband, and allied herself with Felix. 
She was a Jewess. Paul saw the insincerity of Felix 
and the vain curiosity of Drusilla. 

Paul’s fearless exposition of righteousness, condemna¬ 
tion of yielding to lust, and his attack upon lawlessness 
so terrified Felix and Drusilla that Felix dismissed him. 
Often he sent his emissaries to suggest to Paul and his 
friends that the payment of money would release him. 

After being detained in Caesarea for three months, 
Paul was surprised by a visit from his brother David. 


FELIX TREMBLES 


307 


Paul was anxious about home affairs, he was getting 
along to that age when the memories of his youth were 
dear to him. David told him that his father had been 
buried in the early spring; and, after long hesitation, 
David told him that Deborah, his mother, had passed 
on, leaving a last word for her son, Saul. According to 
David’s report, Ben Hanan had softened toward Saul in 
his last years, and had told the elders of the congrega¬ 
tion of the Way in Tarsus that he wanted them to know 
that as much faith as they had in their doctrines, he had 
more in his son, Saul, who could not have been wholly 
wrong. 

“And mother said to tell you,” David spoke brokenly, 
“that all these years she has believed that every word you 
spoke was inspired, and that your Master will welcome 
her in the resurrection.” 

The two men sat long in silence, solemnly communing 
with sacred memories. 

“Mother bade me give you Tabitha’s wedding ring,” 
said David, taking the treasure from his girdle and giving 
it to Paul. 

While Paul gazed fondly upon the ring, his lips 
were forming words unspoken; but a lovelight was 
in his eyes that disclosed the tenderness of his memo¬ 
ries. 

“Father’s last request was that as soon as I could, I 
should convert your interests in the business into cash, 
and that your interest should be reckoned the same as if 
you had been actively in the business all the time. That 
I have done and have letters of credit for you,” said 
David, taking from his girdle a wallet. 

“This I cannot take,” said Paul. “I have not helped 
you in all these years. No, it must not be so.” 


3°8 


HERALD, LEADER, MARTYR 


“ Would you refuse the gift from him whose last act 
was in atonement?” David asked. “He feared that if 
it were left to me to make the division you would refuse 
it, but he said you could not refuse it from him, as his 
dying gift of slight reparation.” 

“But I have been bitter. You take it; give it to the 
poor in Tarsus,” said Paul, in his confusion. 

“And I promised our father,” continued David, “that 
I would convince you that it was best for you to take this 
yourself. It could never be more timely than in the 
present case, when you are held prisoner.” 

During the conversation David had been holding the 
wallet, containing the letters of credit, open before Paul, 
who took it as if it were a hallowed memento. Then the 
stalwart David bowed his head, while the elder brother, 
with his hand on David’s head, pronounced a blessing. 

The detention of Paul lengthened into months, even 
to two years. During that time he was not compelled 
to remain in the praetorium, but he was permitted to 
live with his friends. Once in a while Felix would have 
him returned to the praetorium and then an agent would 
appear to suggest the payment of money for a release. 
To every demand of Paul for a trial, Felix would make 
excuse that he could not fix a time that would suit 
his convenience and the presence of Claudius Lysias. 

The list of extortions and reckless indulgences of 
Felix culminated in his immediate recall to Rome. 
Learning that Felix was about to leave, Alexander 
hastened down to Caesarea and convinced him that it 
would enlist the aid of the Jews, if he would imprison 
Paul, so that the succeeding procurator would be com¬ 
pelled to deal with the case. 


CHAPTER XXXVIII 
TO CAESAR 


Porcius Festus succeeded Felix in July, 59 a.d., and 
found Paul in prison, under charges made two years 
before. He was anxious to dispose of the case quickly 
to avoid any scandal likely connected with it. Festus 
went up to Jerusalem to learn the details of the case. 
The wily Ananias urged Festus to send Paul back to 
Jerusalem for trial; and, believing that that would be done, 
Alexander collected the dagger men, among whom were 
the men who, two years before, had sworn to slay Paul. 
They plotted to kill him on the way up from Caesarea. 
After a few days, Festus set out for Caesarea, accom¬ 
panied by leading men of the Sanhedrin. He was 
anxious to please the Jews. 

Paul was brought before the new procurator; and 
immediately, the Jews, who had come down, began 
making different charges against him. Paul vehemently 
denied the charges of any wrong against Caesar or the 
laws of the Jews. Then Festus proposed that Paul 
go up to Jerusalem and be tried before him there. 

With fine scorn Paul declared that he stood before a 
court of Rome where he, as a Roman citizen, had a 
right to be judged; that he could not be given up to be 
tried by the Jews. 

“I appeal to Caesar,” Paul said, impressively. 

Festus suddenly realized that he had been led into 
a false position with a man above the average in intelli¬ 
gence. 

309 


3 io 


HERALD, LEADER, MARTYR 


He conferred with his counselors, then said: 

“Unto Caesar you shall go.” 

Agrippa II, with his sister Berenice, was making a 
tour of display and inspection throughout the regions 
over which he was king. He had been favored by the 
powers of Rome because, in that city, he had ingratiated 
himself with influential men. His family, from Herod 
the Great, had always been strong supporters of Roman 
rule, although they had embraced the Jewish faith in 
outward semblance. It was well known at the time that 
Agrippa was living in his palace in Caesarea Philippi 
with his sister Berenice, as if she were his wife. Agrippa 
and Berenice, in great pomp, visited Festus shortly 
after Paul’s hearing, and Festus asked the king for advice 
as to the charges to be sent up with Paul on his appeal; 
for he did not want Rome to laugh at him for sending 
up an improper case. 

When Agrippa and Berenice had retired to their 
chambers in the palace, a slave gave her a letter. 

“From whom is the letter?” Agrippa asked. 

“It is from our sister, Drusilla,” said Berenice, while 
reading. “She says they have been ordered to Rome to 
answer charges and she asks us to send her letters to help 
her and Felix.” 

“As if we could help,” said Agrippa, despondently, 
“living as we are.” 

“Why be ashamed,” said Berenice. “Marriage laws 
and rules are good for the people, but not necessary for 
rulers. Cleopatra married her brother, and rulers 
have always, in such things, been a law unto themselves. 
Besides, the time may come when some Roman of 
influence will desire me, and then we will not have to 


TO CAESAR 


3 ii 

be divorced. Life is as you live it, and conscience is 
of your own making.” 

At a sumptuous banquet that evening, Agrippa told 
Festus that he would like to hear Paul himself, and 
Berenice added that Drusilla said he was almost a 
magician. 

Festus arranged an elaborate ceremony in the hall 
of judgment the next day. Soldiers escorted Agrippa, 
Berenice, Festus, and his wife to seats on the dais; 
the fasces were there in burnished brightness; rugs 
of elaborate design covered the steps and the dais. 
Paul, in chains, was brought before them and the 
assembled officers, with an audience of prominent citizens, 
making use of the occasion to pay honor to Agrippa. 
Then Festus made a speech, saying that his reason for the 
hearing was that he might know what to write to Caesar. 

“Wherefore, I have brought him before you, King 
Agrippa,” said Festus. 

Upon Agrippa giving Paul permission to speak, the 
apostle changed the whole aspect in a moment by 
assuming the attitude of one who was master, although 
courteously paying tribute to the office held by Agrippa. 
In an adroit compliment to Agrippa’s knowledge as a 
Jew, he made the king judge of the things involved in 
the story of Paul’s life, and made his appeal to the 
righteousness taught in the law. He knew that the king 
was a Pharisee, and, after presenting his own claims 
to that sect, he swept the king on to the resurrection, 
saying: “Why is it judged incredible with you, if God 
does raise the dead ?” 

Then he hurried on to the story of his own life in 
persecuting the saints and his experience on the road to 


3 12 


HERALD, LEADER, MARTYR 


Damascus. He repeated that story vividly. Agrippa 
and those with him forgot their own doubts and in awe 
listened to the orator, who made them see the vision as 
he had seen it. He told them of the commission to him, 
in that vision, to take the glad tidings to all Jews, and 
even to the Gentiles; then, rising to the loftiest heights 
of eloquence, he cried out: 

“I stand unto this day, testifying both to small and 
great, how that the Christ first by the resurrection of 
the dead should proclaim light both to the Jews and to 
the Gentiles.” 

Festus interrupted to tell Paul that he was mad, 
in fact, to make him remember that he was a prisoner. 
Paul courteously answered that he was not mad. Then 
he said that the king knew all these things. 

Agrippa had forgotten his kingly pose. Berenice 
paled under the condemnation of that conscience she 
had denied. Paul sensed the situation and like a flash 
of judgment he said abruptly: 

“King Agrippa, do you believe the prophets?” 

The king was confused, Berenice was in worse state. 
Before the king could make answer, Paul clinched the 
indictment before the court of conscience by saying: 

“I know that you believe.” 

Agrippa dared not deny his belief. He recovered 
his composure by strong will-power, laughed in the 
cynical manner he had learned in Rome and said: 

“With so little persuasion, would you make me a 
Christian ?” 

“Would to God that not only you but all w T ho hear 
me,” said Paul, in such impressive manner that reply 
was impossible, “might become such as I am,” and 



KNOW THAT YOU BELIEVE 









TO CAESAR 


313 


stretching out his manacled arms, he said in a whisper 
reaching everyone in the room, “except these bonds.” 

An awkward pause followed. All arose and followed 
the military escort out of the hall. The guards were 
puzzled to know what to do with Paul, for there had 
been no decision. A lictor advised them to take him 
back to his cell. 

When Paul learned that he was to be taken to Italy 
by Julius, a centurion, he made all arrangements with 
his friends for his departure. Julius told him that the 
ship would be crowded, but that if he had any servants, 
he might take two of them along. Thus it was that 
Luke and Aristarchus were listed as servants of Paul 
and taken with him to Rome, although Julius knew them 
well. Agrippa had said to the centurion: 

“This man Paul might have been discharged if he 
had not appealed to Caesar. See that your soldiers do 
not mistreat him, and that you give him fair treatment.” 

The guards of the praetorium permitted all privileges 
to Paul and his friends. When Julius came to take Paul 
to the ship, he laughed tolerantly at the guard, bunglingly 
slipping the chains on Paul in bringing him to the 
centurion; and then Julius took off the chains and handed 
them back to the guard. 

It was in August, 59 a.d., that Paul, with Luke and 
Aristarchus, set sail from Caesarea under the guard of 
Julius, who was taking other prisoners to Rome. At 
Sidon, 70 miles north, they stopped for a week to unload 
and reload, during which time Julius permitted Paul 
to go ashore among his friends. In contrary winds 
they made their way to Myra of Lycia. There Julius 
transferred his prisoners to an Egyptian grain ship, 


3H 


HERALD, LEADER, MARTYR 


bound for Italy, a much larger ship on which there were 
276 passengers, besides a cargo. 

The ship sailed close to the coast to gain the help 
of land breezes until it reached opposite Cnidus; and 
then tried to sail close to the wind from the west, which 
drove the ship south to Crete. Sailing along the southern 
shore of Crete, the ship reached Fair Havens. It was 
now early October and nearing the season when naviga¬ 
tion would be suspended, from November until February. 

When a wind came from the south the master of the 
ship persuaded Julius, over Paul’s protest from his 
experience as a traveler, to put to sea to reach Phoenix, 
only 50 miles away, because the harbor in Fair Havens 
was not suitable for wintering. Suddenly a northeast 
wind, called the Euraquilo, burst down on them and 
drove them to the little island of Cauda. Under the 
lee of Cauda, the sailors took on deck the boat in tow, 
and undergirded the leaking ship by ropes passed around 
it midship and tightened by a capstan. They lowered 
the sail, fearing they would be driven on the dangerous 
sands off the African coast, and struggled to keep the 
ship headed to the northwest. While they drifted, they 
threw over the spars and tackling of the ship. Neither 
stars nor sun shone for many days. Paul cheered the 
men when they were in panic, saying that his God in a 
vision had told him that no life would be lost, although 
the ship would be. 

After fourteen days of imminent peril, without sight 
of land or of sun or stars, the sailors heard the boom 
of waves on a coast line; and at midnight, by sounding, 
they found they were approaching a coast. Panic 
seized some of the sailors, who, under pretense of laying 


TO CAESAR 


315 


out anchors, tried to launch the small boat; and Paul 
notified Julius, who had soldiers cut away the ropes 
and let the small boat go adrift. 

In the early morning Paul heartened the passengers 
by his calm manner, taking bread, blessing it as was his 
custom, and persuading all to eat. They threw overboard 
the jars of grain in the hold, to lighten the ship, for they 
were coming to a strange coast at daylight. They cut 
loose the anchors, which had been let out from the stern 
of the ship, unloosed the rudders for use, and, setting the 
small sail at the bow, they steered the ship for a sandy 
beach. The soldiers, fearing the penalty for allowing 
prisoners to escape, wanted to kill the prisoners; but 
Julius, on account of his friendship for Paul, refused to 
allow the slaying of the prisoners. 

Paul, along with those who could swim, leaped 
overboard, and others, clinging to wreckage, for the ship 
was now going to pieces, made their way to land, where 
they learned they were on the island of Melita (Malta). 
The survivors shivered from the cold November wind. 
The natives built fires and Paul brought fagots to lay 
on the fire. A serpent among the fagots was warmed 
to life and fastened on Paul’s hand, terrifying the natives; 
but he shook it off without it doing him any harm. 
The natives had at first thought he was a criminal, but 
now that he suffered no harm from the serpent, they 
thought he was a god. 

Paul and his companions were taken and housed by 
Publius, the governor of the island, for three days. 
While there Paul restored the father of Publius whom 
Luke, the physician, pronounced to be suffering from 
fever and dysentery. The news of this restoration 


3i6 


HERALD, LEADER, MARTYR 


spread through the island, so that, during the three 
months they stayed there, the people brought their sick 
to be cured. 

In February, 60 a.d., Julius engaged passage for his 
prisoners on the Alexandrian ship, Dioscuri (Twin 
Brothers), which had wintered at Melita. They reached 
Puteoli, a seaport for ships in the Egyptian trade, 
although it was ioo miles to Rome by the Appian Way. 

During the seven days of waiting at Puteoli for escort 
of the prisoners, Julius permitted Paul to hunt up and 
visit with his brethren. Paul was filled with misgivings 
as to the outcome of his trial; and they increased when 
he learned that the year before Nero had started on his 
bloody career by having his mother, Agrippina, assassi¬ 
nated. 

The news that Paul was on his way to Rome as a 
prisoner was sent ahead of him; and Christians came to 
meet him at the Market of Appius and at the Three 
Taverns, welcoming him with demonstrations of joy. 

“Am I merely a military escort of a returning 
commander or am I to deliver you as prisoner?” said 
Julius in good humor to Paul. 

“I am an ambassador in chains,” Paul replied. 


CHAPTER XXXIX 
BUSY IN CHAINS 


Julius, arriving with his prisoners in Rome, took all 
except Paul to the centurion Longinus, who had general 
supervision of the Praetorian Guard. All his prisoners 
had been accounted for and checked from his list, save 
Paul. 

‘‘Where is this Paul of Tarsus?” Longinus asked. 

“He is waiting with some of his friends on the outside, 
until I call him,” Julius replied. 

“You officers in the provinces are entirely too 
trusting; you know the penalty is your life, if he escapes,” 
said Longinus. 

“And he has had my life in his keeping,” replied 
Julius. “It was his calmness and wisdom that saved 
us in a shipwreck; he healed the father of Publius in 
Melita; he was two years on his honor, waiting for 
trial before Felix; and Festus does not send up any 
charge that can be a violation of the Roman law. It is 
something about Jewish law. Agrippa asked me to 
extend him every favor. I have given him liberty at 
seaports in his own country and here in Italy. He has 
a high sense of honor, and he is a most interesting man.” 

“Let us go to Burrus, the prefect of the Praetorian 
Guard, who yet rules for Nero,” said Lopginus. “Tell 
your prisoner where you have gone, lest he get lost in 
trying to find you.” 

Julius, laughing at the humor of Longinus, went to 
the entrance to the Praetorian Camp, where Paul was 

317 


3i8 


HERALD, LEADER, MARTYR 


holding a reception to many friends coming to meet 
him. The centurion told Paul to await his return, for 
he hoped to avoid taking him to the cells. 

When Julius and Longinus appeared before Burrus, 
they found there Seneca, the tutor of Nero and associate 
with Burrus in administering civil government. These 
two administered the details of government and were 
the advisers of the emperor, until a fews year later, when 
Nero could not brook any advice contrary to his desires. 

Longinus said, “Julius has a prisoner from Caesarea, 
who has come with such high recommendation that I 
fear we will have to send Julius to jail with him. Let 
Julius tell the story.” 

Then Julius rehearsed all the history he had of the 
case, and he told them of the great help Paul had been 
in saving the passengers, and that he had been given 
plenty of opportunity to escape, long before he had been 
turned over to him. 

“For two years Felix held him on honor that he would 
not leave Caesarea; and, when Felix left on summons 
to Rome, he placed Paul in prison to satisfy some Jews.” 

“If this man has been under the custody of Felix 
for two years,” said Burrus in gruff honesty, “he has 
suffered enough humiliation to expiate any crime, short 
of treason.” 

“I feel interested in this man,” said Seneca, “for I 
read a letter he wrote to his followers here that displays 
deep knowledge of the foundation of morals.” 

“I know him well,” spoke up Gallio, who was visiting 
his brother Seneca. “There is a class of Jews opposing 
him, and many Jews and others believe in him implicitly. 
He will die rather than violate his pledge. I knew him 


BUSY IN CHAINS 


319 


in Tarsus as a lad, and again I met him in that miserable, 
sickly Corinth, when I was proconsul there.” 

“Receipt Julius for him,” said Burrus to Longinus, 
“and parole him on honor.” Noticing Seneca lift his 
eyebrow suggestively, Burrus added, “And furnish him 
with a guard in his house, the expense of wdiich he must 
bear; otherwise, he must be confined, however merito¬ 
rious his case.” 

When Julius met Longinus later, he asked him what 
had been done with the prisoner, Paul. 

“He has hired a house and I have agreed to detail 
a guard from day to day for him,” said Longinus. “He 
is a most delightful gentleman; made me feel sorry 
that I had to be even as exacting as that. I am going to 
hear him talk to the people he has invited. Very 
interesting man.” 

Paul first sent for the Jews of the city; but, because 
they were divided in opinion, he invited the Gentiles. 
His days were filled with activity. Guards eagerly 
sought the assignment to watch over him. Day by 
day he expounded the life of Jesus, and showed how it 
was an appeal to every man as an individual. Officers 
of the Praetorian Guard came to listen, and their friends 
counted it a favor to accompany them. There was a 
simplicity in the morals that Paul taught, a stern upright¬ 
ness demanded by him, that aroused the vanishing 
integrity and rigid morality once taught by Cato and 
the honored men of Rome. Slaves slipped in to hear 
the words of cheer; women, whose burdens were heavy, 
found strength to bear them in the love of the Christ. 

The most arduous of Paul’s labors was to advise the 
men he sent out as heralds over the lands; for all of 


320 


HERALD, LEADER, MARTYR 


his old, faithful associates (and, daily, new converts) 
came and went on missions. He composed letters in 
the hearing of audiences crowding his hired house. He 
explained how he was trying to keep the congregations 
to the simplicity of the faith, and to prevent the graft¬ 
ing on it of any Jewish customs or the merging of it 
with other religions. His guard would often neglect 
to place the manacle on his wrist, linking him to the 
guard. He was no longer the herald; he was now the 
leader, the organizer; for men came from Colossae, 
from Macedonia, from Asia, and from all over the 
country, to be instructed how to organize the congre¬ 
gations, and to settle the questions arising in every 
section. Prominent people listened and believed. 
Longinus often took his friends to hear Paul dictate 
some of his letters. 

A poor slave, Onesimus, hearing the words of love, 
confessed that he had stolen what he thought he had 
earned from Philemon, his master, a friend of Paul 
in Colossae, and had spent it in riotous living in Rome. 

“What can I, a despised Phrygian slave, hope for?” 
Onesimus cried, groveling at Paul’s feet. 

“It is simple,” said Paul. “Let him that stole, 
steal no more. You are now a brother. What matters 
it that you are a slave under these laws ? You are free, 
because your soul is free.” 

Paul dictated a letter for Timothy to write to Phile¬ 
mon, pledging himself to pay whatever the slave failed 
to pay, signing it himself; and gave it to Onesimus 
to take to his master. The Roman officers marveled 
that Paul’s words could inspire lowly men with such lofty 
ideals and at the same time hold patricians spellbound. 


BUSY IN CHAINS 


321 


After Paul had been in custody over a year, Burrus 
came one day with a friend whom he did not introduce, 
who was intensely interested in Paul’s teaching. Paul 
made an earnest request that some time be set for his 
hearing. 

“I do not see the need of delaying longer,” said 
Burrus, “but things seem changed in Jerusalem, so that 
we get no news about accusers being sent.” 

“However, you forget,” said the companion of 
Burrus, “that Poppaea Sabina, the favored mistress, 
has asked the emperor that the hearing be postponed 
until the full limit of two years for accusers to appear, 
because she has embraced the Jewish faith.” 

“That has its influence, but I will not wait longer 
than that period, as a matter of justice,” said Burrus. 
“How much longer will we have to endure this degrada¬ 
tion?” 

“Perhaps not long,” said the visitor, whimsically, 
“for Nero does not hesitate to ask leading men to open 
their veins.” 

When Burrus and his companion had left, Urbanus 
told Paul that the visitor with Burrus was the famous 
Seneca, the teacher and philosopher, who was the civil 
administrator under the emperor. 


CHAPTER XL 

BORN A GENTLEMAN 

In Jerusalem conditions had changed. The continual 
agitation of the Jews against Rome made it necessary for 
Agrippa to exercise his full authority, by deposing Ananias 
and appointing Ismael high priest. Ananias had grown 
wealthy and still exercised a considerable influence in 
opposition to Agrippa. The time, two years, in which 
accusers must appear against Paul would soon expire. 
Alexander went to Agrippa with a plea that he should 
send accusers, or authorize them to be sent, to Rome. 

“It is no affair of Roman law,” said Agrippa, “and 
if any accusers go, they must be sent by the San¬ 
hedrin.” 

“It is not any concern of my administration,” said 
the high priest, Ismael, in answer to Alexander’s request 
to send witnesses. “You and Ananias were the principal 
ones stirring up the trouble against Paul; now complete 
your plans.” 

Alexander called on Ananias, who had retired to his 
richly furnished home to enjoy his wealth. 

“The time will soon be gone in which we can appear 
against Paul,” Alexander urged to Ananias. 

“I am without power,” said Ananias. “Agrippa has 
stripped me of all influence, even denying me the rights 
of a past high priest.” 

“Use your own wealth; finance me and the witnesses 
I will get,” Alexander insinuatingly argued, “and the 
Jews who taunt you with having made money out of 


322 


BORN A GENTLEMAN 


323 


your office will be silenced. More than that, I will prove 
that Paul is against Rome, and I will tell the emperor 
that you, out of your loyalty to him, even against 
Agrippa, sent us there to save the power of Rome. This 
would undermine Agrippa and reinstate you in your of¬ 
fice out of the emperor’s gratitude.” 

“But there is the expense,” Ananias urged. 

“But the satisfaction there would be in overcoming 
this ambitious Paul, and in replacing you as high priest,” 
urged Alexander. “And I must start at once to reach 
Rome before the seas are closed by the winter season. 
It is now late.” 

Ananias studied long in silence; then he went to a 
secret panel in the walls of the room and took out a 
purse, which he handed to Alexander, saying: 

“See to your witnesses, for Paul is skilful. Come 
when you are ready to start and I will give you letters to 
men in Rome, vouching for you and your friends.” 

Thus it was that Alexander, with witnesses, departed 
for Rome, but he was so delayed in getting transporta¬ 
tion along the coast to a place where he could find a ship 
bound for Rome, that he, with his prepared witnesses, 
took passage from Antioch on the last ship sailing before 
the winter season. A Jewish writer says that no one 
was saved from the wreck of that ship, although more 
than two hundred were aboard. The vessel was driven 
out of its course and wrecked off the coast of Melita. 
One survivor, Alexander, was washed ashore, lashed to 
a spar; but he was lost for so long a time and was so 
discouraged in seeking identification, that he feared to 
make himself known in Jerusalem. His funds and letters 
were lost. When he recovered consciousness on the 


324 


HERALD, LEADER, MARTYR 


sands of the beach, he felt a strange thrill, as if new life 
had come to him. 

The natives in pity took Alexander to Publius to 
whom the former told his mission. The winter season 
was now on. A ship was in port, waiting for spring to 
open. Publius shrewdly refrained from telling Alexander 
that he knew Paul, and refused to give him permission 
to sail on the first ship, which left in February, giving 
the excuse that it was loaded to capacity. It was late 
in April when another ship bound for Puteoli touched 
at Melita, and Publius permitted Alexander to sail on it. 

Meanwhile, the hired house in which Paul held forth 
had become a resort for the learned and the common 
people. He had gathered around him a large number 
of helpers, some of whom had been with him through 
Asia and Macedonia and Greece, others who had been 
with him on his long journeys and while he held his 
school for two years in Ephesus. They relieved the 
tedium of teaching the new attendants. They organ¬ 
ized the believers in congregations, after the manner 
of the democracy of the synagogue; they helped select 
trustworthy overseers, who had supervision over the 
congregations in the country to which they were assigned. 
Paul was not content to have mere allegiance to him, but 
his desire was to establish growing and perpetuating 
bodies. 

Rome became the center of the new movement. 
Paul was delighted that an increasing interest was spread¬ 
ing the glad tidings over the world. There was no ritual 
provided; but Luke, poet, physician, and painter, had 
prepared hymns expressing the divine origin of their 
belief, their hopes and their gratitude, which were 


BORN A GENTLEMAN 


325 


chanted with heartfelt enthusiasm by the followers. 
While the leaders were discussing the necessity of keep¬ 
ing the story of Jesus free from future mistakes, Paul 
said: 

“Luke should preserve those two hymns of his, the 
one that expresses our adoration and the one that is a 
holy benediction.” 

“What appeal will this religion have after you are 
gone?” Longinus asked, after Paul had made that 
statement. 

“The appeal that there is in the life and divinity of 
Jesus,” Paul answered. “His life is not for one people, 
nor for any limited number of generations. He touches 
humanity in every phase and under all conditions, in 
all times and lands, because he is the Spirit of Love and 
Truth.” 

“How shall we know those who are his followers?” 
Longinus urged. 

“By the manner of their lives, and not by their 
names,” Paul replied; and, noticing several patricians 
with Longinus puzzling over the answer, he added, 
“Jesus has said that not everyone that calls him Lord 
shall enter in, but believers in him will show their love 
without hypocrisy; they will abhor that which is evil, 
seek that which is good; they will be honest and loyal 
citizens of their own land; compassionate with those 
who sin, in weakness or ignorance; and they will always 
be sweetly reasonable. They are not less, but more 
efficient, citizens of their country, in the everyday affairs 
of life.” 

“Seems impossible that men can reach that superior 
state,” Longinus said. 


326 


HERALD, LEADER, MARTYR 


“They may not, owing to human imperfection; but 
the distinctive characteristic of the lover of Jesus is that 
he is striving to that end,” said Paul. 

“Since no man can be perfect,” Longinus urged, on 
the whispered suggestion of a patrician, “how is a man 
to know that he has been received, or is acceptable ?” 

“Easily; however great the sins forgiven him, or the 
faults he must overcome, his witness is not someone out¬ 
side of himself,” said Paul. “The Spirit itself bears wit¬ 
ness with our spirit, that we are the children of God.” 

Longinus and his friends had nothing more to say, 
but left, shaking their heads in doubt and discussing the 
matter solemnly among themselves. 

From early morning until the oil burned low in the 
flickering lamps, great and small, strong and weak, rich 
and poor, heard from Paul the tidings that gave them 
hope and love. They learned that the Christ-spirit 
came to heal and bind up the spiritual wounds of every¬ 
one and to give him the courage to struggle, to sacrifice, 
and truly to enjoy living. The hours of every day were 
too short for Paul to tell the wondrous power of the glad 
tidings to bring forth and increase spirituality in men 
and women. 

The last of the days in which Paul could be held, 
awaiting accusers, had passed; and he was brought 
before Burrus in his council-room. Burrus had sum¬ 
moned Felix to be present, out of caution, so that the 
discredited procurator could not make it an occasion for 
an appeal to Poppaea, to excite her growing animosity 
toward Seneca and himself. 

“Felix, it appears that this prisoner was left by you 
in prison; and that Festus, your successor, has sent him 


BORN A GENTLEMAN 


327 


here on his appeal,” said Burrus, before speaking to 
Paul. “Do you know of any offense that he has com¬ 
mitted against Rome ?” 

“None,” replied Felix. “I was compelled to hold 
him because of the insistence of leaders of the Sanhedrin 
that he taught a doctrine that was against their faith.” 

“Then why did you not release him ?” Burrus asked. 

“Because I feared,” said Felix, “that they might 
complain of me.” 

“Have you any charges to prefer, or testimony to 
give against him ?” Burrus asked severely. 

“Assuredly not. I know that his doctrine is not a 
menace to Rome,” said Felix frankly. “In fact, I 
feared that he would complain against me.” 

“That is not my affair,” said Paul. “I am not 
concerned with laws and their administration, but I am 
interested in the welfare of men.” 

“No one having appeared against you,” said Burrus 
to Paul, “it is my duty to release you. I take this 
opportunity to thank you for the splendid lessons of 
morality which you have given to our soldiers and 
citizens, something we very much need. I do not know 
that I accept, or wholly reject, the faith which you 
teach; but I pay my respects to the honesty of your 
purpose and the purity in the lives of men and women 
alike, that your teaching demands. My associate here,” 
he turned to Seneca, who remained silent, “is in happy 
accord with all that I have said. You are now free to 
remain in the city on account of your age, or to go.” 

“The charge against me was absurd and untrue, but 

1 

I do not hold the officers responsible,” said Paul, with a 
courtesy as if he were himself a patrician. “I have been 


328 


HERALD, LEADER, MARTYR 


treated generously, and I thank God for the friends I have 
been given in Rome; but while there is vigor in my body, 
I must travel with this message to other countries. 
I bid you farewell.” 

“That man was born a gentleman,” said Seneca, as 
Paul left the chamber. “He reminds me over and over 
of the admonition of the wise Athenodorus, ‘ So live with 
men, as if God saw you; so speak with God, as if men 
were listening.’ He has no fear, because his soul is free.” 

After a season of rejoicing and preparation, Paul sum¬ 
moned his friends to bid them farewell, saying: 

“I am going to a strange field, the farther limits of 
the west, to take to those who have never heard it the 
story of the Life, Crucifixion, and Resurrection of Jesus. 
I will take Luke with me, and if it be that my life shall 
pay the price, it will be a small sacrifice compared with 
the suffering of Jesus to bring to me and all men the way 
of salvation, for our spiritual lives are of greater moment 
than the physical lives we have to five. You will have 
our beloved Mark with you, to whose loyalty I testify in 
the sweet forgetfulness of past differences, to keep you 
in the faith delivered to you. My own funds have failed, 
but the contributions of the brothers in Macedonia and 
Asia are sufficient. The work is now in your hands. 
May Jesus, our Lord and Master, keep you in his ever¬ 
lasting love. Farewell!” 

In a few days, the early spring of 62 a.d., Paul and 
Luke, having been accompanied to the coast by a host 
of friends, set sail on their journey from Rome to the 
principal cities of Spain. 


CHAPTER XL I 
AGAIN IN PRISON 


Alexander, upon his arrival in Rome, hunted up 
Felix and Drusilla and tried to enlist them in his cause. 

“I have a dim recollection of a man by the name of 
Alexander, who came down from Jerusalem with the 
principal men, when Paul was brought before me,” 
said Felix to Alexander, “but he was an older man than 
you seem to be, and that was four years ago.” 

“But do you not remember me, when I came down 
just before you left, and advised you to put Paul in 
prison; that it would make the Jews your friends?” 
Alexander asked. But Felix not showing any sign of 
recognition, Alexander urged, “I started from Jerusalem 
with witnesses who would have convicted him, but I 
am the only survivor of the shipwreck. I can still make 
good my promise to help you.” 

“I am not concerned with any prosecution,” said 
Felix, “for I have my own affairs to look after and Jews 
are not helpful, in the courts of Rome.” 

“At least, identify me before the magistrates,” 
Alexander urged, “for I lost all my papers in the ship¬ 
wreck.” 

“I have told you that I could not make good identi¬ 
fication,” said Felix. “Besides, Paul was released and 
left the city almost two months ago.” 

The coppersmith was without friends, although 
he met many he had known in Corinth and Ephesus 
who seemed to doubt him and failed to recognize him. 

329 


330 


HERALD, LEADER, MARTYR 


Often he looked in a mirror to find a strange face 
reflected, although it was his own; but he saw there was 
an expression, as if a few lines of youth had been grafted 
on an old face. His eyes were still old and sinister, 
in contrast to the younger lines. He laughed, speaking 
aloud to himself: 

“So this is my curse, to live. It shall be a blessing.” 

He found that whatever of youth had been restored 
to him separated him from his former acquaintances, 
and that he had to seek new friends and had to establish 
a personality, which his mixture of youth and age made 
impossible. He could not return to Jerusalem, for they 
would not believe him; nor could he go to Corinth or 
Ephesus, for the same reason, and because he had not 
accomplished any of his boasts to remove Paul. He had 
to take up his life in Rome; and yet, moved by his long 
hate against Paul, he found a little satisfaction in spying 
on the Christians. 

The great fire in Rome, breaking out July 19, 64 a.d., 
raged for six days, destroying the portions of the city 
where Nero had desired to build wonderful works of 
art. The part of the city occupied by the Jews strangely 
escaped, although exposed. The populace immediately 
muttered that Nero had set the fire. Then friends of 
the emperor pointed to the fact that the Jews had 
escaped, as proof that the Jews had set the fire. There 
were many Jews who had advanced funds to Nero in 
his profligate expenditure, to tide him over until taxes 
would be returned, for the senate servilely voted any 
allowance that he asked. A close friend of the emperor, 
who had met Alexander, suggested that the Christians 
had started the fire. Alexander spread this false story, 


AGAIN IN PRISON 


33 i 


eagerly accepted, and for a time it was sufficient to allay 
the murmurings of the populace. 

When the explanation offered was about to lose its 
force, Nero seized on it to give himself full exoneration. 
To divert the minds of the public from the charges against 
him, he caused the Christians to be taken; and with 
short shrift they were condemned to furnish the rare 
spectacle of human torches along the pillared walks; 
they were fed to wild beasts in the arena, until even the 
lust of Rome for blood was satiated, disgusted. But Nero 
could not understand that any passion could be satisfied. 

Many Christians fled in terror from Rome, while 
brave ones remained, to comfort and succor the families 
of their unfortunate brothers. They met in subter¬ 
ranean rooms, in the catacombs, in half-destroyed 
buildings, guarded by an outpost to give them warning 
of the approach of their enemies. 

Alexander kept in close touch with the Christians 
and found many of their places of meeting. He learned 
that if one, not personally known to the guard, made 
a figure of a fish in the dust, or traced it out on a wall, 
he was admitted or directed where to go to meet the 
Christians. 

The active persecution of the Christians had sub¬ 
sided, except in the provinces. The years were passing, 
and in the meetings, once in a great while, Alexander 
learned of the journeys of Paul: that he was in Dalmatia, 
or that he had been in Crete; that he was in Laodicea 
and on his way for a brief visit to Colossae; but always 
the news was so late that Paul would have left the city 
from which the news came, before anyone could arrive 
from Rome. 


332 


HERALD, LEADER, MARTYR 


Alexander had followed his trade as coppersmith 
and his spying for four years. He did not care to 
report upon the ordinary members he found in the 
meetings of the Christians. He was embittered against 
Paul, because he felt that Paul was the principal 
agency in exalting the life of the Crucified One. His 
many failures to accomplish his revenge on Paul only 
served to increase his desire, now grown to an obses¬ 
sion. 

Nero had spent much of his time and had almost 
taken up his permanent residence in Corinth, where he 
was concerned in constructing a canal across the isthmus 
and in winning crowns in the Isthmian games, by the 
simple expedient of demanding the punishment of anyone 
who dared to defeat him. He indulged the fancy that 
he was a musician and an actor who could restore the 
old Greek drama. In the distant provinces of Rome 
rebellions were fomenting. 

Alexander heard that Paul was growing old rapidly; 
and, after specially strenuous activities, that in the 
autumn of 66 a.d. he was going to Nicopolis of Epirus, 
the memorial city built by Augustus, overlooking a 
small bay on the gulf of Arta, to spend the winter there. 

Seneca and Burrus, earnest and honest advisers of 
Nero, had been dismissed. Nymphidius Sabinus and 
Sofonus Tigellinus had been appointed as administrators 
in Rome, chiefly because they fawningly served Nero and 
obeyed every venal and egotistic whim of the degen¬ 
erating emperor. Tigellinus, having many plans of 
his own to carry out, followed Nero to Corinth. Helius, 
a freedman, often discharged the duties of Sabinus in 
Rome. 


AGAIN IN PRISON 


333 


Drusilla had found favor with some of the influential 
men, because she had the favor of Poppaea, who had 
now become the wife of Nero; and Poppaea was pleased 
to extend some favors to Drusilla, on account of the 
Jewish religion, which she had embraced. Felix was 
scheming to regain, through the questionable influence 
of his wife, Drusilla, his standing in the government. 
These conditions were known to Alexander and he went 
to Felix with the news he had of Paul. He came to the 
house of Felix at the very moment that Drusilla was 
upbraiding her husband with demanding that she make 
every sacrifice to win the senators to a favorable report 
on his case, while he did nothing himself. 

“You refused to identify me,” said Alexander, when 
admitted to the presence of Felix and Drusilla, “but 
that was because—well, a change—no matter—that is 
past. You know that I know all that Alexander knew. 
I have not been idle these four years. I have witnesses 
that will swear that Paul has spent all these years 
since his release in speaking against the rule of Rome. 
I know where he is hiding, in Nicopolis, in easy reach 
of Brundisium. They have killed many of his deluded 
followers, but why not take Paul, the man responsible 
for all this turmoil? If you go to the magistrates 
with this information, you will have a strong claim upon 
the friends of the emperor.” 

“Why do you hesitate?” said Drusilla, petulantly. 
“Helius, a freedman like yourself, ought to be willing 
to help you, and he acts for Sabinus in all things. You 
urge me to claim religion with Poppaea, now you should 
claim the ties between two men who came from the 
same station.” 


334 


HERALD, LEADER, MARTYR 


Drusilla had lost her fear of Felix along with her respect 
for him, since he had thrown her into the arms of senators. 

When Felix, with Alexander, appeared before Helius, 
asking that Paul be brought from Nicopolis on a charge 
of disloyalty, because he was a leader of the proscribed 
sect, Helius demanded that the man Alexander should 
lead officers where they could make arrests of Christians 
meeting secretly, so that it would not appear as if only 
one man were being singled out. He slyly urged that 
if it became necessary to show any leniency, there 
would be plenty of subjects to be released without 
releasing the man Paul. 

“I am pleased that you have brought this about,” 
said Helius with a smirk to Felix. “By catching the 
leader, we may relieve ourselves of passing sentence on 
so many sobbing women and martyr-like men.” 

Much against his will, Alexander was compelled to 
betray a gathering of Christians to the Roman guards. 

While resting at Nicopolis by the side of the placid 
gulf, Paul reviewed to Luke and Titus his trips through 
Spain and Dalmatia and told of the friends he had left 
there. He was worn and weary; the evening shadows 
from the peninsula on which they were, creeping away 
from them across the bay to the farther shore, seemed 
to him as if they were a curtain, softly, slowly drawing 
over his years of activity. Now he was compelled to 
rest; the days of unflagging zeal were gone forever. As 
the sheen of the gulf lost the glint of the sun and mirrored 
up the distant stars, so he, while losing the fierce energy 
of his early life, was reflecting back to the heavens the 
glory of his faith. 


AGAIN IN PRISON 


335 


“ Titus, you must leave at once for Dalmatia,” said 
Paul. “For they need help. They have written me 
of their troubles.” 

After Titus left, Paul and Luke spent days in review¬ 
ing Paul’s life and their experiences since they had 
become companions in spreading the glad tidings. 

Then came the soldiers, who arrested Paul and hurried 
him off to Rome. Luke went with him, at great peril, 
as he was told by the guards. While Paul and Luke 
had heard of the persecution and had met many who 
were fugitives, they understood that the brutal saturnalia 
had passed. So by ship to Brundisium and then on 
horseback to Rome, the guards hurried their prisoner 
forward; yet Paul had won their confidence. 

In Rome a crowd of men and women were being 
examined, who had been arrested in the raid led by 
Alexander. Women were in tears. Men were in 
anguish, but sternly awaited their fate. Helius was 
dressed as a military officer and had with him two citizens 
of counsel. 

“We will put the test question first,” said Helius 
to his associates, who nodded assent. 

“All who will renounce any allegiance to this sect 
step to the front and take the oath,” said Helius, address¬ 
ing the crowd of prisoners. 

Alexander, who had been arrested with them when 
acting as a spy, was the only one who stepped to the 
front and placed himself in posture for the oath. 

The rest of the prisoners looked on Alexander in 
scorn. An old, patriarchal man beckoned for permission 
to speak, which being given, he said in a loud voice: 


33^ 


HERALD, LEADER, MARTYR 


“We do not know this man. He is not and has 
never been one of us.” 

Alexander in fear stepped behind the guards. The 
judges looked admiringly on the group of twenty or more 
men and women. 

“The people are sick of spectacles,” said Helius to 
his associates. “In Nero’s absence, we will mercifully 
sentence them to death.” 

The associates silently acquiesced, and Helius simply 
said to the lictors, as a matter of form: 

“The sentence is death.” 

Helius was talking lightly with his associates while 
the guards were driving and leading the condemned 
out and Alexander approached, sycophantly bowing 
to Helius. 

“What news have you about the arrest of Paul?” 
Alexander asked. “I have done all that was required 
of me.” 

“As soon as the officers arrive with him, we will 
have the preliminary hearing,” Helius said, impatiently. 
“We have just condemned many of your race to death, 
and still you persist.” 

“They were only incidental to the capture of Paul, 
a condition which you imposed,” said Alexander. 

“A middle-aged man, with hate centuries old,” 
said Helius to his associates, as Alexander left. 

Paul had bravely insisted that he would ride at the 
pace set by the guards, from Brundisium, although he 
was worn and almost fainting. Luke interposed on behalf 
of the aged prisoner. Paul kindly urged that he would 
bear the long and arduous trip from Brundisium to Rome, 


AGAIN IN PRISON 


337 


if need be, without rest; but the officer in charge stopped 
at different inns on the way so as to give the apostle an 
opportunity to rest. They entered the praetorium while 
the prisoners condemned by Helius were being led, as 
they believed, to await their execution, followed by a 
crowd of curious men and women. Paul aroused and 
gave them the sign of blessing, which caused them to 
recognize and call to him, although the guards brutally 
beat them back into the line. 

Luke supported Paul into the corridor of the prison, 
and, after gently laying him down on a bench, bathed 
Paul’s head from a basin of water furnished by the guards. 

“ Go and tell our friends that I am here, and may have 
a chance to speak to them,” said Paul to Luke, after 
being revived by Luke’s ministrations. 

While Paul was being cared for by Luke in the prison, 
a meeting was being held by six of the leaders of the 
Christians, both Jews and Greeks; and Demas, who had 
stood high in the esteem of Paul, was the spokesman. 

“The persecutions are being renewed, and leaders 
are now sought. Already they have arrested Peter 
and given him a preliminary hearing,” said Demas. 
“We can now make our escape.” 

The leaders were astonished at that instant by the 
entry of Luke. He told them of Paul’s arrest, that the 
beloved teacher wanted to see them and counsel with 
them. He noticed that they had on their heavy coats 
and had their packs with them, and he looked at them 
questioningly. 

“Yes, we are making our escape,” said Demas. 
“We can do Paul no good, and if we remain, we only 
sacrifice our lives to no purpose.” 


33$ 


HERALD, LEADER, MARTYR 


Luke upbraided them for their cowardice and 
reminded them that Paul had given his life to the cause, 
without thought of himself or of danger. 

“We may live to teach in our own country/’ said 
Demas. ‘ ‘But if we remain, we die unknown. Give our 
love to Paul, but we go to our own cities.” 

When Luke returned to Paul, the guard was kneeling 
beside him. 

“Never fear for your soul,” said Paul, laying his 
hand on the shoulder of the guard, “for you must perform 
your duty; and if I lose my life, I can suffer no more than 
I have suffered.” 

Luke reported all that he had learned and Paul told 
Luke to insist on a hearing as soon as possible. It was 
then late in the evening and Luke made Paul as com¬ 
fortable as he could for the night. 

“I will be on duty during the night,” said the new 
guard to Luke as he left. “I will gladly give him aid, 
for I am his friend.” 

In his fevered sleep that night Paul had a vision of 
an angelic visitor. The moonlight was streaming 
through the window on his face, now showing the deep 
lines of care and hardship. The guard was standing 
close by, looking down on him in pity. Paul feebly 
raised his hands and said softly: 

“I come quickly.” 

The guard watched closely, and often during the 
night paused to admire the sleeping figure whose face, 
even in repose, expressed the confidence and courage 
of one who had faith beyond the power of man to destroy. 
The guard at daybreak furtively brought Paul a bowl 
of steaming food, which refreshed and strengthened him. 



I COME QUICKLY 




AGAIN IN PRISON 


33 9 


In the early morning the guards and Luke assisted 
Paul to the hall of hearing before Helius. The civilian 
counselors were present, and Alexander stood near the 
table, eager to give his statements. A guard provided 
a chair for Paul, an act that caused Helius to study the 
prisoner closely. Helius grudgingly told Alexander to 
make his statement. 

Alexander licked his lips, as if he were about to enjoy 
a choicest morsel, and proceeded with his charge in a 
wandering way, his recital covering all the accusations 
that had been made against Paul in Philippi, Corinth, 
and Jerusalem in the years past, mingling charges of 
violating the Jewish law with charges that he taught 
men against the Roman government. In his mad zeal 
he turned to denounce Paul to his face. 

“This man is a falsifier,” said Paul, rising and looking 
Alexander in the eye until he quailed. “He is merely 
a fanatical enemy who has pursued me for years, a 
coppersmith, and a Jew who profits by making images 
for idol worshipers, while he believes idols to be con¬ 
demned by God.” 

Alexander, feeling that Paul had given him a hard 
thrust, and might slip away from the charges, became 
vehement in a rehearsal of his former statements. 

“Stop,” cried Helius to Alexander. “If you continue 
your accusations, we will be compelled to release him. 
We will submit the question to Nero, now in Corinth.” 

A messenger was dispatched, with a statement of the 
case, to Nero. 

Onesiphorus, formerly of Iconium, now of Ephesus, 
had journeyed to Rome in an effort to enlarge his trade, 
and heard the rumor that Paul had been arrested. 


340 


HERALD, LEADER, MARTYR 


Notwithstanding Christians pointed out the great danger 
he ran if he sought Paul, he visited Paul in prison and 
with Luke ministered to his comfort. The fearlessness 
of Onesiphorus encouraged others less courageous and a 
way was always found to permit visitors to see Paul. 

Paul, in his longing for old friends and those whom 
he dearly loved, had Luke write to Timothy to hasten 
to him before the winter would close the seas. He 
learned of the friends who had been slaughtered in the 
wild days of the persecution following the fire, and 
gave all those who visited him encouragement in their 
sorrows. They bewailed the fate that awaited him, 
and he replied: 

“As once I wrote to you, so I repeat, with the sword 
poised over my head: 

“‘I am persuaded, that neither death, nor life, nor 
angels, nor principalities, nor things present, nor things 
to come, nor powers, nor height, nor depth, nor any 
other creation, shall be able to separate us from the love 
of God, the love which is in Christ Jesus our Lord/” 


CHAPTER XLII 

BY THE OSTIAN WAY 

The scheming Tigellinus spent his time close to Nero 
in Corinth and pretended an interest in the silly efforts 
of Nero, attempting in his inordinate egotism to be a 
leader in the games and in the revival of music, dancing, 
and histrionic art. Sabinus came with the messenger 
asking for advice as to the disposition of prominent 
Christians being held for final hearing. He intended to 
return, if the answer was favorable to release; and if 
Nero would show no mercy, then he had decided that 
he would remain in Corinth and let Helius dispose of 
the disagreeable situation. Nero, at the time Sabinus 
and the messenger arrived, was in the midst of training 
a chorus of dancing girls. Several Roman flatterers were 
in attendance, as well as Tigellinus, watching that no 
one caught the vagrant fancy of Nero. 

Nero stopped his dancers; and, going down from his 
director’s chair, representing a throne, went through 
ludicrous contortions with his fat body to show the 
chorus—twenty girls in filmy garments—how to dance 
gracefully. The instant his back was turned, they were 
laughing while the courtiers praised him. 

“It is well,” said Nero to Sabinus, while panting from 
his exertions, “that I can train this generation in the 
lost art of grace.” 

“We have a mob of deluded Christian followers and 
many of the leaders of the Christian sect under arrest in 
Rome,” said Sabinus, “to serve for a spectacle; but the 

34i 


342 


HERALD, LEADER, MARTYR 


people rudely cry for the emperor to be served, instead 
of these victims, who make no resistance. The people 
almost fall down in worship of them.” 

“Here I am wearing myself away,” said Nero, “to 
give my people the poetry of motion, and they do not 
appreciate it. Who are the men ?” 

“There are many you do not know of,” said Sabinus, 
“but we have the two principals, Peter and Paul.” 

“I have heard of Peter,” said Nero, swelling with 
anger, “and Paul, Paul, a rank mountebank. He per¬ 
suaded my beautiful Lalagen to quit the bower I had 
fitted up for her and serve among the common women, 
in his organization.” Turning to an attendant, he said, 
“Write a rescript to Rome, ordering the death of these 
two men, unless they recant; and to release all the rest. 
That will show the people that I pursue the consistent 
course of a statesman.” 

Meanwhile, during the early winter months, the 
friends of Paul had gathered from the four corners of 
the globe, defying the dangers that beset them. Timothy 
came at once, with John Mark. The guards were 
oppressed with visitors. The common people who had 
not believed the Christian teachings were growing 
louder in their mutterings, and were eager to learn the 
story of Paul. They stood in open places, hailing his 
visitors, to learn more of the man. He was rapidly 
becoming a hero in the eyes of the uncertain mob. 
Helius delayed action, because he feared the political 
results, and wrote to Sabinus. He received a second 
rescript from Nero, to proceed as formerly directed. 

It was in the balmy days of June, 67 a.d., that Helius 
had Paul brought before him. Felix and Alexander, 


BY THE OSTIAN WAY 


343 


under notice, were present. Notwithstanding great 
caution had been used to avoid publicity, a large crowd 
followed the guards up to the steps leading to the trial 
chamber. The case against Peter had been disposed of; 
and now Paul was the last to be heard, if the proceedings 
could be called a hearing. 

Helius had several civilians for counsel, but all were 
time-servers of the emperor, present only to give an air 
of judicial consideration to the proceeding. Felix and 
Alexander were there, although Felix adroitly refused to 
converse with the Jew; and, noticing the contempt that 
Helius had for Alexander, Felix turned his back to him. 
When the case was called, Alexander stepped to the 
front and started to talk. 

“This business is bad enough, without having to listen 
to you,” said Helius. 

The special guard ordered by Helius was in charge 
of Longinus, who, recognizing Paul, almost forgot his 
dignity as a centurion. 

“This is the second rescript in this case,” said Helius, 
unrolling a manuscript. “The emperor has magnani¬ 
mously, out of the tenderness of his poetical nature, 
ordered the release of the followers of this sect who 
were arrested about the time these charges were pre¬ 
ferred; but, with that firmness found in a wise ruler, he 
demands that we apply the test in this case of Paul, as 
formerly it has been applied. Let the prisoner stand 
forth.” 

Paul stood up, with a guard who strangely pressed 
close to him. 

“Will you under oath renounce this name you teach ?” 
said Helius. 


344 


HERALD, LEADER, MARTYR 


The guard whispered in Paul’s ear: 

“Take the oath. Many have taken it. It means 
nothing, because extorted by threats.” 

Paul did not indicate that he heard the guard, but 
answered reverently: 

“For me to live is Christ, and to die is gain.” 

The counselors of Helius plainly showed their admira¬ 
tion of the courage of the apostle. 

“There is no discretion left us,” said Helius. “Under 
this rescript you must die. Being a Jew, you will be 
crucified.” 

Paul stepped forward, aroused to his most sublime 
attitude, the weight of years falling away as he straight¬ 
ened up before the Roman court and said: 

“Because of one immortalized Crucifixion in Jeru¬ 
salem, which I would not suffer to be imitated on my 
humble person, and because I am a Roman citizen, I 
demand that my death be at the block.” 

After a conference with his counselors, Helius said: 

“Beit so.” 

The soldiers, under Longinus, led the way, clearing 
the steps by pushing back the crowds, followed by the 
guards in charge of Paul. 

“Nero’s Hons were not hungry,” said a loud-voiced 
brawler on the edge of the crowd, “and now he kills off 
the men who think of us.” 

This brought such a cheer from the crowd that the 
guards faced on each side toward the crowd, with spears 
at charge; and the miserable plebeians fell back. 

Ten days passed, the time required by law between 
the sentence and death, during which the friends 
assembled daily in the streets near the praetorium, that 


BY THE OSTIAN WAY 


345 


Paul might know they loved him. The word had passed 
quickly that the other worshipers had been released and 
only the two leaders had been held. So great was the 
throng of visitors to the distinguished condemned that 
guards almost feared an uprising. 

In the very early morning of the fateful day, Longinus 
came with his escort to lead Paul to a secluded place of 
execution, the Acque Salvie, 2 miles south of the Ostian 
gate, a hollow, level space, surrounded by hills. Even 
at that early hour, Paul’s friends, who had spent the 
night in watching and praying, accompanied the proces¬ 
sion in great numbers, followed by a rabble that 
delighted in blood. 

Helius felt it necessary to attest by eye-witnesses 
that the sentence had been carried out; and he caused to 
be erected a canopy and a platform, furnished with 
comfortable chairs, on the side of a hill, in full view of 
the place of execution, where he assembled fifty nobles 
and senators. Felix was among the invited guests. 
Alexander came crowding in among them and, by order 
of Helius, was ignominiously kicked out. 

The beheading block was at the center of a space 
marked off by posts on the low level ground, and soldiers 
on guard prevented any unauthorized person from enter¬ 
ing the segregated area. The professional executioner, 
leaning on his massive sword, awaited the preparations. 
Longinus led Paul to the block and with tears in his eyes 
took Paul’s hand to bid him farewell. 

“Grieve not, nor condemn yourself,” said Paul, “for 
you only obey a government that you serve.” 

An assistant of the executioner stepped forward to 
bind Paul and to blindfold him. Paul protested to 


34^ 


HERALD, LEADER, MARTYR 


Longinus that he would submit, without being bound 
or blindfolded, but would crave the favor of saying a 
last word to the group of weeping friends, who stood as 
near as the guards would permit. 

The request was granted. While Paul spoke, 
Timothy, recognizing that the words were from the 
letter to him, lifted his face toward heaven in silent 
prayer. The rest of the friends ceased weeping; their 
faces lighted up with the glory of their faith. A solemn 
stillness fell on all, while Paul spoke in ecstatic tones: 

“I have fought a good fight; 

I have finished the course, 

I have kept the faith; 

Henceforth there is laid up for me the crown of 
righteousness, 

Which the Lord, the righteous judge, shall give 
to me at that day; 

And not to me only, 

But also to all them that have loved his appear¬ 
ing.” 

Kneeling, he laid his head on the grooved block. The 
assembled Christians held their breath. The idlers 
bowed their heads. Helius and his friends, though 
inured to brutal scenes, were so touched by the fearless¬ 
ness of the man that they turned their eyes away. 

The executioner swung his sword. 

Longinus gave Paul’s friends permission to take away 
the body. While they reverently placed the remains on a 
stretcher, Longinus and his guards, without any com¬ 
mand, formed in open column for the mourners to pass 
through, as if it were a funeral of state. 


BY THE OSTIAN WAY 


347 


Helius and his friends slipped away. 

Luke, Timothy, Titus, and Mark, followed by the 
silent mourners, daring death by their presence, gently 
bore the martyred chieftain to an unmarked place of 
burial by the Ostian Way. They believed that his name 
and work would be revered and hallowed by his “joint 
heirs,” long after any memorial of granite would be 
destroyed by the elements. 


\ 


INDEX 


INDEX 


Abraham’s faith, 17-18 

Agabus in Antioch, 239; in 
Caesarea, 300 

Age of Paul, born 1 a.d., 216; 
fifteen at opening of story, 3; 
sixteen when he enters Gama¬ 
liel’s school, 77; twenty on 
leaving school, 112; five years 
younger than Jesus, 216; fifty- 
five years old when leaving 
Ephesus, 289 

Agrippa and sister, 310; hears 
Paul, 311-12; refuses to send 
witnesses, 321 

Ahiram, Saul’s nephew, no, 113; 
tells of plot, 305 

Alexander, coppersmith, in Cor¬ 
inth, 281; in Ephesus, 283, 286; 
his curse, 188, 330; plots to slay 
Paul, 294; in Jerusalem, 301-2; 
shipwrecked, 323; Felix fails 
to recognize, 329; meets Helius, 
334; is spy, 334-35; witness 
against Paul, 338 

Altar, of sacrifice, 84; of incense, 
91-92 

Ambassador in chains, 316 

Ananias, disciple in Damascus, 
195-96; plans Saul’s flight, 209 
High priest, orders Saul smit¬ 
ten, 304; ousted by Agrippa, 
322; finances Alexander, 323 

Antioch, Pisidia, Luke’s home, 
251; heralds driven out of, 
251; Thekla offends native 
priest of, 260; Luke joins Paul 
in, 271 

Antioch, Syria, Saul’s first visit 
to, 119; conditions in, 236-37; 
Saul at work in, 238; Chris¬ 
tians named in, 246; Judaizers 
in, 265-66; Peter’s visit to, 
provoked Paul’s attack, 269 


Antony, Mark, confers citizenship 
on Azel, 21 

Aphrodite, temple of, 278 
Apollo and Artemis, shrine to, 237 
Aquila and Priscilla, 280, 282 

Arabia, Saul retires to, 202; Saul 
leaves, 207-8 

Aramaic, language of Jews, 24, in 

Aratas, poet, 13; quoted by 
Saul, 16; quoted by Paul, 277 

Areopagus, Paul speaks in, 277 

Aristarchus seized in Ephesus, 286; 
with Paul in Rome, 313 

Artemis in Ephesus, 284; images 
of, 285 

Arza, Ben, rabbi in Tarsus, 7, 59; 
commends Saul to Gamaliel, 76 

Aspasia, dancer, 255, 263 
Athena, statue of, 275 
Athenodorus, saying of, 328 
Athens, 275-76 
Athlete, keep body clean, 29 

Athletics in Tarsus, 44-45, 49 ; 
in Jerusalem, 102-3 

Azel, grandfather and teacher, 6; 
a Roman citizen, 21; death of, 97 

Barjesus, sorcerer, 247 
Barnabas meets Saul, the rabbi, in 
Tarsus, 146; in Salamis, 147; 
Saul threatens, in Jerusalem, 
176; vouches for Saul, 211; 
takes Saul from Tarsus, 232; 
takes relief to Jerusalem, 240; 
with Saul to Cyprus, 247; 
to Pisidia, 250; to council 
about Gentiles, 267; follows 
Judaizers, 269; separates from 
Paul, 270 

Ben Arza, Rabbi, commends Saul 
to Gamaliel, 76; friend of 
Nestor, 103 


35i 


352 


INDEX 


Ben Hanan, Saul’s father, 8, 
42-44; puzzled over zeal of 
pilgrims, 65-66; doubts Saul’s 
teaching, 234; faith in Saul, 307 

Benjamin, family of, 10 
Berenice, 310, 312 
Birth, date of Saul’s, 216 
Blood of sacrifice, 91 
Boxing, 14-15; rules of game, 15 
Boxing gloves, cestus served as, 14 

Burrus, officer, 317-18; releases 
Paul, 327; dismissed, 332 

Caesar, Paul appeals to, 309 

Caesarea, seat of Roman govern¬ 
ment, 63; Paul prisoner in, 308; 
Agrippa and Berenice visit, 
310; Paul taken from, to Rome, 
3i3 

Caesarea Philippi, near head of 
Jordan, 187; Jesus remembered 
in, 189; Saul delayed in, 190; 
Agrippa’s home, 310 

Caiaphas, presides at trial of 
Stephen, 170; selects Saul to 
pursue fugitives, 184 

Caravansaries for pilgrims, 67 
Caystros river, 284 
Cestus, in boxing, 14 
Chaplet, victor’s, 44, 55 

Christians, named in Antioch, 
239, 246; persecuted in Rome, 
33 1 

Cilician Gates, 153 

Cleopatra, 21; married her 
brother, 310 

Corinth, 278; temple of Aphrodite 
in, 278; Gallio proconsul in, 281; 
epistles and messengers to be¬ 
lievers in, 287, 290; Paul’s last 
visit to, 291; Paul leaves for 
Jerusalem, 295; Nero in, 332 

Corinthianize, 278 

Damascus, Saul’s first visit to, 
117; fugitives flee to, 183; 
Saul in, 194-95; Ananias meets 


Saul in, 196; Saul teaches in, 
208; Saul flees from, 210 

Dancers, in Corinth, 341; in 
Iconium, 256; in Pisidian 
Antioch, 260 
Daphne, gardens of, 119 
Dawn, Temple services at, 90-94 

Deborah, Saul’s mother, 8; wel¬ 
comes Saul, 217; death of, 307 

Demas deserts Paul, 337 
Demetrius, silversmith, 285 
Derbe, 365 

Dining, Jewish custbm, 9; Roman 
custom, 257 

Disciple, Ananias, 195 

Drusilla in Caesarea, 306; in 
Rome, 333 

Ephesus, 284; wonderful temple 
in, 284; Paul rents hall in, 283; 
images and books destroyed in, 
283-84; mob turns on Alexan¬ 
der, 286 

Eunice, mother of Timothy, 264 
Eutychus falls from window, 298- 
99 

False teachers to be stoned, 7, 179 

Felix, 305; sense of guilt, 306- 
called to Rome, 308; remands 
Paul to prison, 308; in Rome, 
326; joins Alexander, 334 

Festus, Porcius, succeeds Felix, 
309; takes up Paul’s case, 309; 
asks advice of Agrippa, 310 
Fire in Rome, 330 

Fire on altar of sacrifice, 93; on 
altar of incense, 92 

Fish, sign of, 331 
Foot race, 49 

Gallio, boxes with Saul, 15-16; 
plots to defeat Saul, 39; pro- 
consul in Corinth, 281; com¬ 
mends Paul, 318 

Gamaliel, famous, 41; princely 
bearing, 75; interested in Saul, 


INDEX 


353 


78, 79, 99; liberal views of, 
99, 103; invites Saul to San¬ 
hedrin, 158; expects Messiah, 
164; advises leniency toward 
disciples, 178; simplicity of 
funeral, 214 

Games, Greek, held honor to be 
in, 49 

Gentiles, Saul messenger to, 213; 
murmurs against, 240-41; coun¬ 
cil decides rights of, 268; Peter 
refuses to eat with, 270; Paul 
demands rights of, 270 
Gerber, Ben, 71 
Gods, many, 12-13 
God-fearers, 219, 227, 251, 272 

Gratus, Flavius, fears Jewish 
revolt in Damascus, 115 

Greek school in Tarsus, 11 

Gymnasium in Tarsus, 14; in 
Jerusalem, 73 

Haggada, legends, 106-7; edifying 
Scriptures, 105 

Halacha, tradition of, 100; memo¬ 
rized, 101; same as Mishna, 101 

Hallel, 88, 95; Greater, 89, 93 

Hanan, Ben, Saul’s father, 8; 
plans for Saul, 42-44; questions 
teaching of Jesus, 221-22, 234; 
has faith in Saul, 307; death of, 
307 

Hassen, Amur ben, Saul’s Arabian 
friend, 203, 206 

Helius, acts for Sabinus, 332, 334; 
dislikes Alexander, 339, 343; 
sentences Paul, 344 
High priest officiating, 92 
Hillel, sayings of, 80, hi 
H oly of Holies, 94 

Iconium, home of Onesiphorus, 
253; home of Thekla, 254; 
Paul and Barnabas driven out 
of, 259 

Incense, 91, 92 
Isis, 11, 13 


Ismael, high priest, 322 

Israel, Court of, in Temple, 86 

James, the apostle, meets Saul, 
211; decides for Gentiles, 268; 
advises Paul to pay vows, 301; 
recognizes Alexander, 302 

Jannes and Jambres, legend of, 107 

Jars, grain containers, 315 

Jehovah, Greeks knew of, 13; the 
ineffable name, 104 

Jerusalem, pilgrims to, 66; wor¬ 
ship of, 68; crowds coming up 
to, for Passover, 41, 70; Saul 
and Barnabas take relief to, 240; 
council of, fixes rights of Gen¬ 
tiles, 268 

Jesus, crucifixion mentioned, 161; 
reputation among neighbors, 
186, 189; appearance to Saul, 
194; revealed Divine Love, 
198, 205; Saul’s interpretation 
of life of, 222; Paul determines 
to know only, and him crucified, 
279 

Jewish faith kept by Paul, 301 

Jonathan, Saul’s son, 147; death 
of, 158 

Jove, 11, 13 

Judaists in Antioch, 265-66; de¬ 
feated in council, 268; change 
meaning of decree, 269; Paul 
overcomes them, 270; make 
trouble elsewhere, 270 

Julius, centurion, takes Paul to 
Rome, 313; saves Paul’s life, 
315; commends Paul to officers, 
3 t 7-i8 

Jupiter, 38 

Khans for pilgrims, 64 

Kish, son of, 51-56, 80, 183 

Lais, monument to, 278 

Law of custom, Halacha, 100; 
later the Mishna, 101 

Law of stoning false teachers, 7, 
179 


354 


INDEX 


Legends, Haggada, 106, 107; ap¬ 
plied to non-legal Scriptures, 
107 

Letter of Saul to parents, from 
Jerusalem, 159; from Damas¬ 
cus, 202 

Letters of Paul to Galatians, 280; 
toThessalonians, 280; toothers, 
287; to Romans, 291; to 
Philemon, 320; to Timothy, 340 

Library of Gamaliel, 75, 99 

Lois, Timothy’s grandmother, 264 

Longinus, in charge of Paul in 
Rome, 319; takes friends to 
hear Paul, 320; has charge of 
Paul’s execution, 343-47 

Luke, physician in Pisidia, 251, 
265; joins Paul in journey, 
271; at Troas, 272; leaves for 
Rome, 313; his hymns, 324- 
25; leaves for Spain, 328; 
in Nicopolis, 334; returns to 
Rome, 335 

Lydia, 272 

Lysias, Claudius, sends Paul to 
Felix, 305 

Lystra, home of Timothy, 264; 
Paul’s second visit to, 271 

Malaria, Paul subject to, 249, 250, 
252, 254, 280 

' Mark, John, cousin of Barnabas, 
242; attendant to Cyprus, 246; 
turns back, 250; Paul refuses 
him for second trip, 270; Paul 
forgives him, 328; at Paul’s 
death, 347 

Marriage, settlement, 142; cere¬ 
mony, 142-43 

Martha, Saul’s sister, 71 

Meals, among Jews, 9; among 
Romans, 257 

Memory, Jews trained in, 14; 
scribe’s likened to a cistern, 
105-6 

Men’s Court in Temple, 86 

Melita, island of, 315 


Necromancy, belief in, 247, 259, 
283 

Nicopolis, 332, 334 

Nero accused of setting fire to 
Rome, 330; persecutes Chris¬ 
tians, 331; trains dancers, 332, 
341; orders death of Paul, 342 

Nestor, Greek teacher, 5, 10; 

praises all gods, 13; becomes 
friend of Ben Arza, 132; invites 
Saul to speak, 144 

Non-legal Scriptures, 106 

Offspring are we, His, 13, 16, 277 

Onesimus, 320 

Onesiphorus, 253; visits Paul in 
prison, 340 

Ormazd, n, 13 

Osiris, 11, 13 

Ostian, Gate, 345; Way, 347 

Paschal lamb, 86; roasted and 
eaten, 87 

Passover, observing, 87-88; Sab¬ 
bath services, 90-94 

Paul, bom 1 a.d., 216 

Paul, Roman name, 21; prefers it, 
247-48; sailing for Pamphylia 
is swept into sea, 249; contracts 
malaria in Perga, 249; de¬ 
nounces John Mark, 250; sets 
out on journey, 250; captures 
robbers, 250; meets Luke, 251; 
driven out of Antioch, Pisidia, 
251; in Iconium, 254; Thekla 
visits him in prison, 258; meets 
Timothy, 264; confronts Juda- 
izers in Antioch of Syria, 
265-66; fights for Gentiles 
before council, 267-68; repri¬ 
mands Peter, 270; disagrees 
with Barnabas and chooses 
Silas for journey, 270; Timothy 
joins him, 271; Luke joins 
him, 271; in Philippi, 272; in 
Athens, 275; meets Aquila and 
Priscilla in Corinth, 280; before 
Gallio, 282; establishes school 


INDEX 


355 


in Ephesus, 283; after mob to 
Troas and to Corinth, 289; 
collects funds for relief, 289; 
letter to Romans, 291; escapes 
plot to kill him, 295; farewells 
on way to Jerusalem, 299; vows 
in Temple, 302; arrested, 303; 
prisoner of Felix, 306, 308; 
appeals from Festus to Caesar, 
309; before Agrippa, 311; ship¬ 
wrecked, 314-15; in Rome, 
3193.; released, 327; to Spain, 
328; arrested in Nicopolis, 
335; trial and martyrdom, 
339>343-47 

Paulus, Sergius, proconsul in 
Paphos, 247 

Perga, Paul contracts malaria in, 
249 

Peter, meets Saul in Jerusalem, 
211; supports Paul in council, 
268; reprimanded by Paul, 270; 
arrested in Rome, 337 

Petra, strange city to which Paul 
retires, 202 

Pharisees, robe of, 3, 106; differ¬ 
ences with Sadducees, 100; 
.believed in resurrection, 100; 
furnished most of scribes, 101; 
zealots claimed to follow, 108; 
Paul appeals to when arrested, 

304 

Philip, the evangelist, entertains 
Paul, 299 

Philippi, 271; earthquake opens 
jail doors, 273 

Philemon, letter to, 320 

Philo of Alexandria, 108-9, 203, 
206-7 

Phoebe, 282 

Phylacteries, 106 

Pilgrims to Jerusalem, 41, 63 

Playing the game, 14 

Poppaea Sabina, 321, 333 

Prayer, an ancient Jewish, 129; 
at Passover, 87; power of, 
115-16; family custom of, 128 

Priests’ Court in Temple, 86 


Priscilla, 280, 282 

Publius, proconsul of Melita, 315 

Puteoli, seaport, 316 

Rabbi, qualifications of, hi; 
duty to visit sick, etc., 143, 289 

Rabbis, lament loss of wife, 159,177 

Resurrection, believed by Phari¬ 
sees, 35, 100; Paul believed in, 
159, 312; proved by Jesus, 
176, 200, 268, 312; not under¬ 
stood by Greeks, 277 

Right thinking, 28 

Romans, Paul’s letter to, 291; 
quotation from, 340 

Sabbath of Passover, 90-94 

Sacrifices in Temple, 92-93, 95 

Sadducees, differences with Phari¬ 
sees, 100 

Sanhedrin, 100; qualifications of 
members, 113; Saul a member 
of, 148 

Saul, learning tent-making, 6; 
learning the Law, 7-8; in 
Greek school and athletics, 
12, 16; a Roman citizen, 21; 
wins race, 54; Gamaliel favors, 
103; has doubts, 104; sent to 
Damascus, 113; woos and 
marries Tabitha, 141, 142; 

mourns loss of wife and son, 
157-60; in Sanhedrin, 163; 
at trial of Stephen, 179; perse¬ 
cutes disciples, 181-82; frus¬ 
trated, 186 ff.; has vision on 
road to Damascus, 193-94; 
taught by Ananias, 196, 199- 
201; in Petra, 202, 207; escapes 
from Damascus, 209; by aid of 
Barnabas meets James and 
Peter, 211; leaves Jerusalem, 
212, 214; salesman and mis¬ 
sionary, 225, 227; goes to 

Antioch with Barnabas, 236; 
takes relief to Jerusalem, 240; 
first missionary journey, 246; 
in Paphos prefers Paul, 247-48. 
See Paul 


356 


INDEX 


Scribes, ioo, ioi, 105 

Scriptures, edifying, 105, 106, 107 

Seneca, 38, 318, 321, 328, 332 

Sepulchers, whited, 69; Paul 
calls Ananias whited wall, 304 

Ship, Egyptian, 60, 313 

Shipwreck of Paul, 314-15 

Silas, in Antioch, 268; goes with 
Paul, 271 

Slaves, free in mind, 290, 320; 
hear Paul in Rome, 319 

Spitting, to show contempt, 70, 
74; at Stephen, 180 

Statues, Greeks change, 275, 276 

Stephen, in synagogue, 166; trial 
of, 170; addresses Sanhedrin, 
171-74; death of, 180; Saul’s 
remorse over, 205 

Strigil, 31 

Synagogues in Jerusalem, 112; 
the one in Tarsus, 136 

Tabitha, the girl, 23, 24, 62; the 
woman, 135; the wife, 147; 
death of, 157 

Tarsus, population of, no; trade 
center, 153 

Taxes, 107 

Temple, rebuilt by Herod, 82; 
description of, 82-86; Gentiles 
prohibited, 84 

Tent cloth, making, 6 

Tertullus, lawyer against Paul, 
3 °S 

Thamyris, a noble of Iconium, 255 


Thekla of Iconium,. 255 ff.; a 
missionary, 263 

Thessalonica, 274; letter to, 280 

Timothy, 264; becomes Paul’s 
companion, 271; Paul asks him 
to Rome, 341; present at Paul’s 
death, 342 

Titus, Greek convert, 240; with 
Paul at council on Gentiles, 266; 
in Nicopolis, 334 

Troas, Paul’s vision in, 272; 
Paul teaches in, 289; meets 
friends on last trip to Jerusalem, 
297 

Treasury, the, 85 

Trophimus, personates Paul, 295; 
in Jerusalem, 301 

Unknown god, altar to, 277 

Unwritten law, 100; its applica¬ 
tion, 101 

Victor’s crown, 55 

Voting in Sanhedrin, 170, 179 

Way, followers of, 167, 181, 182 

Wells cleaned by officers of 
Temple, 64 

Wharf in Tarsus, 3, 59 

Wisdom, spirit of, 164 

Witness of the Spirit, 326 

Women’s Court, 85 

Wrestling, 30 

Zealots, 108 

Zeus, 12, 13 


PRINTED IN THE V.S.A. 














